The issue of illegal immigration is complex, involving humanitarian, legal, economic, and security considerations. From the perspective of Islam Ahmadiyya, responses to such issues are guided by principles of justice, compassion, and social responsibility. Islam emphasizes the fair treatment of all people, including migrants and refugees, while upholding the rule of law.

Ahmadiyya Islamic Principles on Immigration and Justice
1.Compassion for the Vulnerable:
Islam teaches compassion for the oppressed and those in need. The Qur’an says:
“And they feed, for the love of Him, the poor, the orphan, and the prisoner.” (Qur’an 76:9)
This spirit of compassion applies to migrants who flee persecution, poverty, or violence.
2.Justice and Rule of Law:
Islam requires adherence to laws and regulations unless they are unjust. The Qur’an commands:
“O you who believe! Be strict in observing justice and bear witness for Allah, even though it be against yourselves or your parents and kindred.” (Qur’an 4:136)
Laws on immigration must be fair and just, balancing national security with human dignity.
3.Protection of Society:
Islam prioritizes the safety and stability of society. If individuals, regardless of their immigration status, engage in criminal activity, they must be held accountable.
4.Fair Treatment of Strangers and Travelers:
The Prophet Muhammad (sa) emphasized kindness to strangers. While this doesn’t override laws, it encourages humane treatment of immigrants. Recommendations for Handling Illegal Immigration (Ahmadi Perspective)

1. For Governments and Policy Makers
•Distinguish Between Migrants:
Governments should assess cases individually:
•Refugees fleeing persecution, war, or extreme poverty should be offered asylum or humanitarian assistance where possible.
•Economic migrants should have clear legal pathways for work permits or regularization of their status.
•Criminal elements engaging in violence, drug trafficking, or other crimes should face legal consequences.
•Comprehensive Immigration Reform:
Governments should develop fair immigration policies that address labor needs, humanitarian obligations, and national security concerns. This includes:
•Simplifying legal immigration processes.
•Strengthening border security to prevent unlawful entry.
•Establishing programs for legal integration of long-term undocumented immigrants with clean records.
•International Cooperation:
Developed nations should work with developing countries to address the root causes of migration—poverty, conflict, and lack of opportunity. Islam teaches that prevention of harm is better than cure.

2. For Illegal Immigrants
•Follow the Law:
Islam emphasizes obedience to lawful authority. Immigrants should strive to regularize their status if possible and obey the laws of the country they reside in.
•Contribute Positively:
Illegal immigrants should contribute positively to society through hard work, community service, and lawful conduct. The Qur’an says:
“And say, ‘Work! Allah will see your deeds, and so will His Messenger and the believers.’” (Qur’an 9:105)
Positive contributions can support pathways to regularization.
•Avoid Criminal Activity:
Islam strictly prohibits engaging in crime. If an immigrant engages in criminal behavior, they must face justice like any other citizen.
•Seek Forgiveness and Rectify Mistakes:
Islam encourages individuals to correct their wrongs. Illegal immigrants should seek legal counsel and explore lawful options for residency, acknowledging any legal violations.

3. For Citizens
•Advocate for Just Policies:
Citizens should support fair and humane immigration policies that balance compassion and security. Advocacy should reflect Islamic principles of justice.
•Treat Immigrants with Compassion:
The Ahmadiyya motto, “Love for All, Hatred for None,” applies to how immigrants are treated. Citizens should avoid xenophobia and support peaceful integration.
•Engage in Community Support:
Citizens can help by supporting community programs that assist immigrants with language, employment, and cultural integration.

Addressing Specific Cases of Illegal Immigrants
1.Those Without Criminal Records:
•Offer opportunities to regularize their status through work permits, residency programs, or citizenship pathways.
•Provide access to education, healthcare, and employment to help them become productive members of society.
•Encourage cultural integration while respecting their religious and cultural backgrounds.
2.Those Engaged in Criminal Activity:
•Apply the law fairly and justly. Serious crimes should result in prosecution and, if necessary, deportation.
•Minor offenses should be handled with opportunities for rehabilitation and community service.
3.Asylum Seekers and Refugees:
•They should be evaluated under international human rights laws and provided protection if they face genuine threats in their home countries.
•Governments should work with global organizations to fairly distribute the responsibility of hosting refugees.

Addressing misconceptions about Islam, the Holy Prophet Muhammad (peace be upon him), the Ahmadiyya Muslim Community, and its founder, Hazrat Mirza Ghulam Ahmad (peace be upon him), is essential for fostering understanding and dispelling falsehoods. Below are some common misconceptions along with clarifications:

Misconception 1: Islam Promotes Violence

Some believe that Islam encourages violence and terrorism. In reality, Islam is a religion of peace that condemns violence against innocent people. The Quran states: “Whoever kills a soul… it is as if he had slain mankind entirely” (Quran 5:32). The Prophet Muhammad (peace be upon him) emphasized mercy and compassion, advising against harm to civilians, women, children, and religious clergy during conflicts.

Misconception 2: Prophet Muhammad (PBUH) Was a Man of Violence

Critics often portray Prophet Muhammad (peace be upon him) as promoting violence. However, historical evidence shows that he preferred peaceful resolutions and forgave his enemies. For instance, upon his victorious return to Mecca, he forgave those who had persecuted him and his followers, declaring, “No reproof against you this day” (Quran 12:92).

Misconception 3: Ahmadi Muslims Are Not Muslims

Some assert that members of the Ahmadiyya Muslim Community are not true Muslims. The Ahmadiyya Muslim Community believes in the five pillars of Islam and the six articles of faith, including the finality of Prophethood in Muhammad (peace be upon him). They consider Hazrat Mirza Ghulam Ahmad (peace be upon him) as the Promised Messiah and Mahdi, whose advent was foretold by the Prophet Muhammad (peace be upon him).

Misconception 4: Hazrat Mirza Ghulam Ahmad (AS) Claimed to Bring a New Religion

It is mistakenly believed that Hazrat Mirza Ghulam Ahmad (peace be upon him) founded a new religion. In truth, he claimed to be the Promised Messiah and Mahdi within Islam, tasked with reviving the true teachings of Islam and countering misconceptions. He emphasized adherence to the Quran and the Sunnah of Prophet Muhammad (peace be upon him).

Misconception 5: Islam Oppresses Women

A common misconception is that Islam oppresses women. Islam granted women rights to education, inheritance, and consent in marriage over 1,400 years ago. The Prophet Muhammad (peace be upon him) said, “Seeking knowledge is obligatory upon every Muslim” (Ibn Majah), highlighting the importance of education for all, regardless of gender.

Misconception 6: Muslims Worship Muhammad (PBUH) or the Moon God

Some believe that Muslims worship Prophet Muhammad (peace be upon him) or a moon god. In reality, Muslims worship Allah alone, the One and Only God, without partners. Prophet Muhammad (peace be upon him) is regarded as the final messenger, not a deity. The Quran clearly states: “I am only a man like you, to whom has been revealed that your god is one God” (Quran 18:110).

By addressing these misconceptions with factual information, we can promote a more accurate understanding of Islam, the noble character of Prophet Muhammad (peace be upon him), and the beliefs of the Ahmadiyya Muslim Community.

Misconception 7: The Ahmadiyya Muslim Community Rejects Jihad

It is falsely claimed that the Ahmadiyya Muslim Community rejects the concept of Jihad. In reality, the Ahmadiyya belief aligns with the true Quranic understanding of Jihad, which emphasizes personal struggle for self-reformation and intellectual defense of Islam through peaceful means. The Promised Messiah, Hazrat Mirza Ghulam Ahmad (peace be upon him), clarified that in this era, Jihad of the sword is not applicable, and the Jihad required is of the pen—countering false ideologies and spreading Islam’s peaceful teachings. The Quran states, “There is no compulsion in religion” (Quran 2:257), and the Holy Prophet Muhammad (peace be upon him) called the struggle against one’s own self the greater Jihad (Jihad al-Akbar). Misconception 8: Islam Was Spread by the Sword

Another common misconception is that Islam was spread through violence and forced conversions. This is historically inaccurate. Islam spread primarily through the excellent conduct of Muslims, trade, education, and missionary work. The Quran clearly states: “There is no compulsion in religion” (Quran 2:256). Historical evidence shows that Islamic rule allowed freedom of religion, and many people accepted Islam voluntarily due to its just and compassionate teachings.

Misconception 9: Ahmadi Muslims Do Not Believe in the Finality of Prophethood

Critics often accuse Ahmadis of rejecting the finality of Prophethood (Khatam an-Nabiyyin) of Prophet Muhammad (peace be upon him). This is false. The Ahmadiyya Muslim Community fully believes that the Holy Prophet Muhammad (peace be upon him) is the Seal of the Prophets and the greatest of all prophets. Hazrat Mirza Ghulam Ahmad (peace be upon him) claimed to be a subordinate prophet (ummati nabi) under the perfect servitude of the Holy Prophet, fulfilling the prophecy of the coming of the Messiah and Mahdi, without introducing any new law.

Misconception 10: Islam is Intolerant of Other Religions

It is wrongly believed that Islam is intolerant towards other religions. In truth, Islam acknowledges the truth in other faiths and commands respect for all prophets. The Quran states: “And We have sent messengers before thee—of some of them We have told thee, and of others We have not told thee” (Quran 40:79). The Holy Prophet Muhammad (peace be upon him) signed treaties ensuring religious freedom, including the Charter of Medina. Islam teaches peaceful coexistence and emphasizes that faith is a personal matter.

Misconception 11: Hazrat Mirza Ghulam Ahmad (AS) Claimed to Be a New Prophet

Opponents claim that Hazrat Mirza Ghulam Ahmad (peace be upon him) declared himself a prophet in contradiction to Islamic teachings. This is a misinterpretation. His claim was that of a non-law-bearing prophet subordinate to the Holy Prophet Muhammad (peace be upon him), fulfilling the role of the Promised Messiah and Mahdi foretold in Islamic prophecies. He emphasized that no prophet could come with a new law after the Holy Prophet.

Misconception 12: Islam is Oppressive Towards Non-Muslims

Islam is often accused of oppressing non-Muslims. In contrast, Islamic teachings strongly advocate for the protection and rights of non-Muslims. The Holy Prophet Muhammad (peace be upon him) stated, “Whoever harms a non-Muslim citizen of a Muslim state, I am his opponent on the Day of Judgment.” The Quran commands just and kind treatment: “Allah forbids you not, respecting those who have not fought against you on account of your religion and who have not driven you out of your homes, that you be kind to them and deal equitably with them. Surely, Allah loves those who are equitable” (Quran 60:9).

Misconception 13: Islam Promotes Inequality

Some argue that Islam promotes inequality, especially between men and women. This is incorrect. Islam introduced revolutionary reforms for women’s rights over 1,400 years ago. Women were given the right to own property, inherit wealth, and participate in business and education. The Quran states: “And women shall have rights similar to the rights against them, according to what is equitable” (Quran 2:229). The Prophet Muhammad (peace be upon him) said, “The best among you are those who are best to their women.”

Convincing opponents and skeptics about the truth of Ahmadiyya Islam requires a thoughtful, respectful, and rational approach. The objective isn’t to win an argument but to present the truth in a way that appeals to both the heart and mind. Here’s how this can be approached effectively:

1. Appeal to Prophetic Prophecies and Scriptural Evidence
•Fulfillment of Islamic Prophecies: The Holy Prophet Muhammad (peace be upon him) prophesied the coming of the Messiah and Mahdi in the latter days to revive Islam. Hadith references, such as those found in Sahih Bukhari and Sahih Muslim, mention the decline of the Ummah and the need for a reformer. Hazrat Mirza Ghulam Ahmad of Qadian (as) claimed to fulfill these prophecies, aligning with descriptions of the Promised Messiah’s role—spreading peace, reforming faith, and defending Islam with reason, not violence.

Response to Doubt:
•Verification of Truthfulness: Skeptics might ask how to verify the truthfulness of a reformer. Islamic criteria include the fulfillment of prophecies, personal righteousness, and divine support. Mirza Ghulam Ahmad’s life and mission align with these criteria, as he provided rational arguments for God’s existence and the truth of Islam, systematically defending Islam with logic and evidence in his writings, such as “Barahin-e-Ahmadiyya.”

2. The Peaceful Interpretation of Jihad
•Intellectual and Spiritual Jihad: In contrast to extremist ideologies, Ahmadiyya teaches that Jihad in the modern era is intellectual and spiritual, not physical. This teaching aligns with Quranic guidance (Quran 16:126, Quran 25:52) and the life of the Prophet Muhammad (peace be upon him) during peaceful periods in Mecca. The community emphasizes the revival and peaceful propagation of Islam, defending and extending Islam ‘by the pen’ and by argumentation.

Response to Doubt:
•Need for Pens over Swords: In today’s context, Islam faces intellectual challenges rather than physical attacks. The Ahmadiyya interpretation addresses Islamophobia and global misconceptions without resorting to violence, promoting peaceful solutions and interfaith dialogue.

3. Logical and Rational Faith
•Harmony of Faith and Reason: Islam is a faith built on reason. Hazrat Mirza Ghulam Ahmad (as) provided rational arguments for God’s existence, the truth of Islam, and the finality of prophethood in ways that align with intellect and modern science. His works systematically defend Islam with logic and evidence, appealing to both the heart and mind.

Response to Doubt:
•Compatibility with Science: A true religion should provide answers compatible with reason and science. Ahmadiyya Islam bridges faith and science, offering rational spirituality that satisfies both the intellect and the soul.

4. The Truthfulness of Claims Through Divine Support
•Fulfillment of Prophecies: A true claimant of divine appointment is supported by heavenly signs, success in his mission, and personal righteousness. Hazrat Mirza Ghulam Ahmad (as) claimed numerous prophecies that were fulfilled, such as the Plague, World Wars, and the decline of Ottoman power. The unprecedented global growth of the Ahmadiyya Muslim Community, despite severe persecution, mirrors how past prophets gained divine support.

Response to Doubt:
•Success Despite Persecution: How could a false claimant succeed globally without divine help, especially when faced with persecution? The Quran states: “As for the foam, it vanishes [into nothing], but what benefits people remains on the earth.” (Quran 13:17) The enduring and beneficial presence of the Ahmadiyya Community supports its truthfulness. 5. Khilafat (Spiritual Leadership) as a Living Sign
•Unified Spiritual Leadership: Since 1908, the Ahmadiyya Muslim Community has been blessed with the system of Khilafat—a unified, peaceful, spiritual leadership. No other Muslim group has maintained a non-political, spiritual caliphate that fosters unity, peace, and global service.

Response to Doubt:
•Unity Under Khilafat: Isn’t the unity under Khilafat proof of God’s ongoing support? The peace, organization, and global humanitarian efforts under the current Caliph, Hazrat Mirza Masroor Ahmad (aba), exemplify divine guidance and blessing.

6. Moral Excellence and Service to Humanity
•Commitment to Peace and Charity: A false prophet cannot produce a righteous community. Ahmadi Muslims are known for their commitment to peace, education, charity, and serving humanity. Organizations like Humanity First provide global humanitarian aid without discrimination. The Community builds mosques, schools, hospitals, and promotes education, especially in underprivileged areas.

Response to Doubt:
•Global Reputation for Goodness: Can a misguided community achieve such a global reputation for peace, education, and charity? Ahmadiyya’s global initiatives reflect Islamic compassion and moral excellence, indicating the truth of its teachings.

7. Enduring Persecution Without Retaliation
•Patience in the Face of Oppression:
For over a century, Ahmadis have faced severe persecution, especially in countries like Pakistan, Algeria, and Indonesia. In Pakistan, the Second Amendment to the Constitution (1974) declared Ahmadis as non-Muslims, and Ordinance XX (1984) criminalized their religious practices. Despite systemic discrimination, violence, and being banned from calling themselves Muslims, Ahmadis have consistently responded with patience and peace.
The persecution mirrors the early Muslims of Mecca, who endured oppression without retaliation. This patience and resilience are hallmarks of a divinely guided community.
(Human Rights Watch)

Response to Doubt:
•Would a false community respond to oppression with patience rather than retaliation?
•Examples of Ahmadiyya patience include their peaceful response to the Lahore mosque attacks in 2010, where over 80 Ahmadis were killed, and yet, the community did not retaliate but continued to promote peace.

8. Fulfillment of Global Prophecies
•Global Spread of Islam Through Ahmadiyya:
The Quran prophesied that Islam would spread to every corner of the world (Quran 61:9). The Ahmadiyya Muslim Community is now established in over 200 countries, with the Holy Quran translated into more than 70 languages.
Real-world examples include the building of mosques worldwide, such as the Baitul Futuh Mosque in London, one of the largest mosques in Western Europe, and continuous outreach through satellite TV (MTA International) and humanitarian projects.
(Al Islam)

Response to Doubt:
•Who else is fulfilling the prophecy of spreading Islam peacefully across the world?
•The Ahmadiyya Muslim Community leads in peacefully propagating Islam globally, without political power or violence, purely through education, service, and peaceful dialogue.

Final Approach: Respectful Dialogue and Personal Example
•Guidance Comes from Allah:
Islam teaches that guidance is solely in the hands of Allah (Quran 2:257). The role of an Ahmadi is to convey the message with love, patience, and wisdom, without forcing beliefs.
•Leading by Example:
Ahmadis are taught to embody Islamic morals—honesty, humility, and kindness. Living as an example often speaks louder than words.
•Encouragement to Seek Guidance:
Sincere seekers are encouraged to pray for guidance and study the writings of Hazrat Mirza Ghulam Ahmad (as) with an open mind.

As an Ahmadi Muslim, the belief that the Bible has undergone changes is rooted in both Islamic teachings and historical evidence. Hazrat Mirza Ghulam Ahmad (peace be upon him), the Promised Messiah and Mahdi, addressed this issue in detail, explaining that while the Bible contains divine truths, it has also been altered by human hands. Let me present a detailed explanation using historical, textual, and scientific evidence, supported by the writings of the Promised Messiah.

1. Qur’anic Foundation for Biblical Alterations

The Qur’an acknowledges that divine scriptures like the Torah and the Injil (Gospel) were revealed to previous prophets. However, it also highlights that these scriptures were altered:
•Surah Al-Baqarah (2:79): “Woe to those who write the Book with their own hands and then say, ‘This is from Allah,’ to exchange it for a small price. Woe to them for what their hands have written, and woe to them for what they earn.”
•Surah Al-Ma’idah (5:13): “They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded.”

These verses confirm that while the original message was divine, later human interference led to distortions.

2. Hazrat Mirza Ghulam Ahmad’s Writings on the Bible

The Promised Messiah (peace be upon him) frequently addressed the issue of Biblical alteration in his books and debates with Christian missionaries:
1.The True Interpretation of Divine Scriptures:
•In Barahin-e-Ahmadiyya, he explained:
“The Gospels do contain truths, but they are mixed with errors and exaggerations introduced by later generations. It is the Qur’an that serves as the final arbiter to separate truth from falsehood.”
2.On the Crucifixion Narrative:
•He argued that the story of Jesus’s crucifixion, central to Christian theology, is a later addition that contradicts the actual events. In Jesus in India, he presented historical evidence and references to alternative sources, such as the Gospel of Barnabas, to support the Islamic belief that Jesus survived the crucifixion.
3.On Textual Variations:
•In Chashma-e-Ma‘rifat, he wrote:
“The contradictions and omissions in the Bible are so evident that even Christian scholars acknowledge them. How can a book with such alterations serve as a perfect guide?”

3. Scientific and Historical Evidence of Alterations

a. Textual Variants in Manuscripts
1.The Old Testament:
•The Dead Sea Scrolls (discovered in 1947) revealed significant differences between earlier manuscripts of the Old Testament and the later Masoretic Text used in most modern Bibles. For example:
•Isaiah 53: Variations in wording alter interpretations of the “suffering servant.”
•These discrepancies demonstrate that the Old Testament evolved over centuries.
2.The New Testament:
•Scholars have identified over 400,000 textual variants across the thousands of New Testament manuscripts. Key examples include:
•The Ending of Mark (Mark 16:9-20): Many earlier manuscripts omit this passage, which includes the resurrection account.
•The Pericope Adulterae (John 7:53-8:11): The story of the woman caught in adultery is absent from earlier manuscripts.

b. Additions and Redactions
1.Council of Nicaea (325 CE):
•The doctrine of the Trinity was formalized here, reflecting theological innovations rather than the original teachings of Jesus.
•The Promised Messiah wrote that this council “solidified ideas that Jesus never preached, such as his divinity and equality with God.”
2.Inconsistencies in Genealogies:
•The genealogies of Jesus differ between Matthew (1:1-16) and Luke (3:23-38). These contradictions indicate human errors and differing theological agendas. 4. Contradictions Highlighted by the Promised Messiah

Hazrat Mirza Ghulam Ahmad (peace be upon him) pointed out numerous contradictions in the Bible, questioning its preservation:
1.The Nature of God:
•He emphasized that the Bible’s portrayal of God often conflicts with the pure monotheism taught by prophets:
•“God is described as repenting, resting, or regretting His actions in ways unbefitting His Majesty.” (e.g., Genesis 6:6).
2.Jesus’s Teachings vs. Later Additions:
•Jesus taught monotheism (Mark 12:29: “The Lord our God, the Lord is one”). Later additions, such as the doctrine of the Trinity, distort this core message.
3.Moral Teachings:
•In Noah’s Ark, the Promised Messiah highlighted Biblical passages that contradict the moral perfection of divine revelation (e.g., stories of prophets engaging in immoral behavior).

5. Why the Qur’an Is Superior

The Promised Messiah (peace be upon him) argued that the Qur’an is free from such alterations because of its divine preservation and its role as the final revelation to humanity. He highlighted the following points:
1.Preservation and Protection:
•Unlike previous scriptures, the Qur’an has been preserved in its entirety, both in written form and through memorization.
•Surah Al-Hijr (15:9): “Indeed, it is We who sent down the Qur’an, and indeed, We will be its guardian.”
•The Promised Messiah stated in Barahin-e-Ahmadiyya:
“The Qur’an is the only scripture that remains untouched by human interference, fulfilling its divine promise of protection.”
2.Internal Consistency:
•Despite being revealed over 23 years, the Qur’an contains no contradictions, unlike the Bible’s inconsistencies:
•Surah An-Nisa (4:82): “Do they not reflect upon the Qur’an? If it had been from [any] other than Allah, they would have found within it much contradiction.”
•Hazrat Mirza Ghulam Ahmad (peace be upon him) noted that this internal harmony demonstrates its divine origin and superiority over previous scriptures.
3.Comprehensive Guidance:
•The Qur’an restores and completes the teachings of earlier prophets, correcting human alterations and providing universal principles for all of humanity.
•Surah Al-Ma’idah (5:48): “And We have revealed to you the Book in truth, confirming that which preceded it of the Scripture and as a guardian over it.”
4.Clarity on Divine Nature:
•The Qur’an presents a consistent, rational, and exalted understanding of God, free from anthropomorphic descriptions or contradictions:
•Surah Al-Ikhlas (112:1-4): “Say, ‘He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’”
•The Promised Messiah emphasized that the Qur’an’s concept of God aligns with reason and the teachings of earlier prophets.
5.Universal Applicability:
•The Qur’an is not confined to a specific people or time. It is a timeless guide for all of humanity, addressing spiritual, moral, and practical aspects of life.
•Hazrat Mirza Ghulam Ahmad wrote:
“The Qur’an is a living miracle, providing guidance for every era. It revives the truths of all previous scriptures while ensuring their distortions are removed.”

As an Ahmadi Muslim, I respectfully acknowledge your perspective and would like to address the comparison between Islamic beliefs and certain Christian theological interpretations. It’s important to recognize that the differences you highlight are not contradictions in faith but distinctions in understanding. From an Islamic standpoint, Jesus (peace be upon him) is honored as a mighty prophet of God, and Islam offers a perspective that aligns with his original teachings while addressing areas of theological divergence that arose later in Christian history.

Islam’s Core Beliefs on Jesus and God
1.Is Jesus God?
•Islam’s Position: No, Jesus is not God. The Qur’an categorically states:
•Surah Al-Ma’idah (5:72): “They have certainly disbelieved who say, ‘Allah is the Messiah, the son of Mary.’”
•Biblical Support:
•Jesus himself said: “The Father is greater than I.” (John 14:28).
•“Why do you call me good? No one is good—except God alone.” (Mark 10:18).
•Jesus never claimed divinity but consistently pointed to God as the sole object of worship.
2.Was Jesus Crucified?
•Islam’s Position: No, Jesus was not crucified or killed but was saved by God:
•Surah An-Nisa (4:157): “And [for] their saying, ‘Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.’ And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them.”
•Historical Interpretation:
•The idea that Jesus survived the crucifixion is supported by some historical scholars and alternate Christian traditions, such as the Gospel of Barnabas.
3.Is Allah Called “Father”?
•Islam’s Position: No, Allah is not referred to as “Father.” Allah is unique and without equals:
•Surah Al-Ikhlas (112:1-4): “Say, ‘He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’”
•The term “Father” was often used metaphorically in the Bible to indicate care and authority, but Islam emphasizes Allah’s unparalleled nature and avoids anthropomorphic descriptions.
4.Is God a Trinity?
•Islam’s Position: No, God is not a Trinity. The Qur’an emphasizes the oneness of Allah:
•Surah An-Nisa (4:171): “Do not say, ‘Three’; desist—it is better for you. Indeed, Allah is but one God.”
•Biblical Context:
•The Trinity is not explicitly mentioned in the Bible. The doctrine developed centuries after Jesus, during theological debates in the early Christian Church.

Ahmadiyya Perspective: Honoring Jesus’s True Mission

The Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmad (peace be upon him), explained that Islam restores the original, unaltered message of Jesus (peace be upon him). He came to call humanity to worship the One God and to live righteously, not to establish himself as divine or to create theological complexity.
1.Jesus’s Mission:
•Jesus (peace be upon him) was sent to guide the Children of Israel back to the path of monotheism, as confirmed in the Bible:
•“I was sent only to the lost sheep of Israel.” (Matthew 15:24).
•Islam continues this mission by reaffirming the pure monotheism (Tawheed) that Jesus taught.
2.Unity in Faith:
•Islam honors all prophets, including Jesus, Moses, and Muhammad (peace be upon them all), as part of one divine chain of guidance. This continuity bridges gaps between faiths and invites people to focus on shared values of worshiping God and living morally.

Conclusion

The core beliefs of Islam about Jesus and God are clear and consistent, grounded in the Qur’an and supported by many Biblical verses. While there are differences between Islamic and certain Christian theological views, these distinctions do not diminish the reverence Muslims hold for Jesus (peace be upon him) as a mighty prophet of Allah. Instead, they emphasize the unity of God’s message across time, culminating in Islam as the final and universal guidance for humanity. @P_7410 @lilyjayofficial @righteous_repub Our faith encourages respectful dialogue and mutual understanding. If there are areas where we differ, let us approach them with sincerity and a willingness to learn from one another.

As an Ahmadi Muslim, I would respond to this claim respectfully by addressing the misunderstanding about Ishmael’s (peace be upon him) status in the Biblical and Qur’anic narrative, as well as the erroneous association of his lineage with illegitimacy. Ishmael (as) was a legitimate son of Abraham (as) and was honored by God, not only as a son but as a prophet and a crucial figure in the Abrahamic faiths.

Biblical Evidence: Ishmael’s Legitimacy and Importance
1.Ishmael Was Abraham’s Son, Not a Servant:
•The Bible explicitly states that Ishmael was Abraham’s son:
Genesis 16:15: “So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne.”
•Hagar, Ishmael’s mother, was a wife or concubine of Abraham, depending on interpretation. Both roles carried legitimacy in the customs of the time. There is no scriptural basis to suggest Ishmael was illegitimate.
2.God’s Covenant with Ishmael:
•God directly blessed Ishmael, confirming his status as a legitimate heir:
Genesis 17:20: “And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation.”
This blessing is parallel to the one given to Isaac, indicating Ishmael’s spiritual and genealogical significance.
3.Hagar and Ishmael Were Not Forsaken:
•When Hagar and Ishmael were sent away, God reassured Hagar of Ishmael’s future greatness:
Genesis 21:17-18: “God heard the boy crying, and the angel of God called to Hagar from heaven and said… ‘I will make him into a great nation.’”

The Qur’anic Perspective

In Islam, Ishmael (peace be upon him) is revered as a prophet and a beloved son of Abraham (peace be upon him). His role in Abraham’s mission is central, and his status as a legitimate heir is unquestionable:
1.Ishmael’s Prophetic Role:
•Surah Maryam (19:54-55): “And mention Ishmael in the Book. Indeed, he was true to his promise, and he was a messenger and a prophet. And he used to enjoin on his people prayer and zakah and was pleasing to his Lord.”
2.Ishmael’s Role in the Kaaba:
•Ishmael is honored as Abraham’s partner in rebuilding the Kaaba, the first house of worship for Allah:
Surah Al-Baqarah (2:125-127): “And [mention] when Abraham and Ishmael were raising the foundations of the House, [saying], ‘Our Lord, accept this from us. Indeed, You are the Hearing, the Knowing.’”
3.Ishmael as a True Heir:
•The Qur’an acknowledges the spiritual legacy of both Isaac and Ishmael, affirming their importance as heirs of Abraham’s mission to spread monotheism.

Bastardization Is Unfounded and Inappropriate
1.Historical Context:
•In ancient times, the offspring of concubines or secondary wives were considered legitimate heirs. Hagar was not a “servant” in the derogatory sense but was chosen by Sarah and honored as the mother of Ishmael.
2.Islamic Values on Lineage:
•The Qur’an emphasizes honoring individuals based on their deeds and relationship with God, not their birth:
Surah Al-Hujurat (49:13): “Indeed, the most noble of you in the sight of Allah is the most righteous of you.”
3.Role of Ishmael’s Descendants:
•Ishmael’s lineage includes the Holy Prophet Muhammad (SAW), who brought the final message of Islam, fulfilling Abraham’s prayer for a prophet from his descendants:
Surah Al-Baqarah (2:129): “Our Lord, and raise up among them a messenger from themselves who will recite to them Your verses, and teach them the Book and wisdom, and purify them.”

Conclusion

To call Ishmael (peace be upon him) a “bastard” is not only inaccurate but deeply disrespectful to his legacy as a legitimate son of Abraham (as) and a prophet chosen by God. Both the Bible and the Qur’an affirm his importance and blessings. Instead of focusing on divisive narratives, let us recognize the shared reverence for Abraham, Ishmael, and Isaac as pivotal figures who brought humanity closer to the One True God. In Islam, Ishmael (Isma’il, peace be upon him) holds a revered position as a prophet and the eldest son of Abraham (Ibrahim, peace be upon him). His life and sacrifice are deeply intertwined with the Islamic traditions, especially the significance of Eid al-Adha. As an Ahmadi Muslim, the connection between Ishmael and Eid serves as a reminder of submission, sacrifice, and the ultimate devotion to Allah.

Ishmael in Islam
1.Prophethood and Legacy:
•Ishmael (peace be upon him) is recognized as a prophet and the forefather of Prophet Muhammad (peace and blessings be upon him). His descendants carried forward Abraham’s monotheistic mission, culminating in the final message of Islam.
•The Qur’an describes Ishmael as righteous and obedient to Allah:
•Surah Maryam (19:54-55): “And mention Ishmael in the Book. Indeed, he was true to his promise, and he was a messenger and a prophet. And he used to enjoin on his people prayer and zakah and was pleasing to his Lord.”
2.Role in Rebuilding the Kaaba:
•Ishmael is honored as Abraham’s partner in rebuilding the Kaaba, the first house of worship dedicated to Allah. This significant event is mentioned in the Qur’an:
•Surah Al-Baqarah (2:125-127): “And [mention] when Abraham and Ishmael were raising the foundations of the House [saying], ‘Our Lord, accept this from us. Indeed, You are the Hearing, the Knowing.’”
3.The Sacrifice:
•Islamic tradition holds that it was Ishmael whom Abraham was commanded to sacrifice by Allah as a test of his faith. The Qur’an highlights their obedience and submission:
•Surah As-Saffat (37:102-107): “And when he [Ishmael] reached with him [the age of] exertion, he said, ‘O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.’”
•This supreme act of submission is a cornerstone of the Islamic faith and is commemorated during Eid al-Adha.

Eid al-Adha and Ishmael
1.Commemoration of Sacrifice:
•Eid al-Adha, the Festival of Sacrifice, is one of the two major Islamic festivals. It honors the willingness of Abraham and Ishmael (peace be upon them) to submit entirely to Allah’s command.
•Muslims around the world sacrifice an animal, emulating Abraham’s act of obedience, and distribute the meat to the needy, family, and friends.
2.Significance in Ahmadiyya Understanding:
•As Ahmadis, we view the sacrifice of Abraham and Ishmael as a symbolic demonstration of their absolute trust in Allah. It teaches Muslims the importance of prioritizing Allah’s will over personal desires, embodying complete submission and devotion.
3.Spiritual Lessons:
•Eid al-Adha is not merely about the physical sacrifice but also about the inner sacrifice of one’s ego, worldly attachments, and selfishness to attain nearness to Allah.
•The Promised Messiah, Hazrat Mirza Ghulam Ahmad (peace be upon him), emphasized that the true spirit of sacrifice lies in obedience to Allah and service to humanity.

@fairfxlife @imsalmansam2 @lilyjayofficial @righteous_repub More than 10 milllion ahmadis worldwide and counting Mashallah As an Ahmadi Muslim, I would respectfully disagree with this assertion and offer evidence of the Ahmadiyya Muslim Community’s global presence and contributions, which have extended far beyond South Asia. While our roots are in Qadian, India, our mission has grown into a worldwide movement recognized for its commitment to peace, service, and the revival of Islam’s true teachings.

Global Presence
1.Over 200 Countries:
The Ahmadiyya Muslim Community is established in over 200 countries with millions of adherents, making it one of the most geographically diverse Islamic movements in the world. It thrives across continents, including Africa, Europe, North America, South America, and the Pacific Islands.
2.Prominent Centers Worldwide:
•Baitul Futuh Mosque in the UK, one of the largest mosques in Western Europe, is a hub for interfaith dialogue and community outreach.
•Peace Village in Canada is a model community established by Ahmadis, showcasing the practical implementation of Islamic principles in a modern society.
•In Ghana and several African nations, the Ahmadiyya community has built schools, hospitals, and infrastructure benefiting millions.
3.Humanitarian Efforts:
•Through Humanity First International, an NGO founded by Ahmadis, millions worldwide have received disaster relief, healthcare, education, and clean water, regardless of faith or nationality.
•These efforts have gained recognition from governments and international organizations, further spreading awareness of the community’s mission.

International Recognition
1.Interfaith Dialogues and Events:
•The Khalifa of Islam, the worldwide head of the Ahmadiyya Muslim Community, regularly delivers addresses at parliaments, universities, and interfaith gatherings, including Capitol Hill in the U.S., the European Parliament, and Canada’s Parliament.
•Ahmadis are widely respected in interfaith dialogues for promoting peace and mutual understanding.
2.Notable Leaders and Scholars:
•Ahmadi scholars have made significant contributions in fields like theology, science, and literature. Nobel laureate Dr. Abdus Salam, an Ahmadi Muslim, brought global attention to the community through his groundbreaking work in physics.
3.Media and Outreach:
•MTA International (Muslim Television Ahmadiyya) broadcasts in multiple languages, reaching audiences across continents with educational and spiritual programming.

Comparison to Early Religious Movements

Similar to the early stages of Christianity, the Ahmadiyya Muslim Community is sometimes misunderstood or overlooked in certain regions. However, history shows that truth-based movements grow steadily and gain recognition over time. Just as Christianity expanded from being a minority belief to becoming a global religion, the Ahmadiyya movement continues to grow despite opposition.

Why This Misconception Exists
1.Origins in South Asia:
While the movement began in South Asia, its global presence has outpaced its origins, though some may not yet be aware of its worldwide reach.
2.Opposition and Suppression:
In countries like Pakistan, systematic persecution and misinformation campaigns have sought to stifle the community’s message. Despite this, Ahmadis remain steadfast and have expanded globally.

The Future of Ahmadiyya

The Promised Messiah, Hazrat Mirza Ghulam Ahmad (peace be upon him), prophesied that his mission would spread across the world, uniting people under the true teachings of Islam. This vision continues to manifest as the community grows internationally, earning respect and recognition for its peaceful message and humanitarian contributions.

As an Ahmadi Muslim, I would say that your observation highlights an interesting and profound truth: many of Jesus’s core teachings in the Bible resonate strongly with Islamic practices. Muslims view Jesus (peace be upon him) as a prophet of God who conveyed the same universal message as all prophets—submission to the One God and righteous living. Here’s how Islam reflects these teachings:
1.“The Lord is one.” (Mark 12:29)
•Islam is built on the absolute oneness of God (Tawheed), just as Jesus emphasized. The Shahada, the Muslim declaration of faith, begins with “There is no god but Allah.” This aligns perfectly with Jesus’s proclamation in Mark 12:29. Unfortunately, many Christians today believe in the Trinity, which diverges from this pure monotheism.
2.“He fell on his face, and prayed.” (Matthew 26:39)
•Muslims pray in prostration during every prayer, as Jesus did. This act of complete submission symbolizes humility before God. While some Christians pray differently today, Muslims maintain this physical and spiritual act of worship taught by Jesus and other prophets.
3.“Do not think that I have come to abolish the Law of Moses.” (Matthew 5:17)
•Muslims follow the Law of Moses, including the Ten Commandments, strict monotheism, and dietary laws (e.g., abstaining from pork and alcohol). Many Christians, however, believe these laws were “fulfilled” and no longer binding, leading to practices that Jesus himself did not condone.
4.“Sell your possessions and give to the poor.” (Luke 12:33)
•Islam institutionalized this teaching through Zakat (mandatory charity) and Sadaqah (voluntary charity). Every Muslim must give a portion of their wealth to help the poor, reflecting Jesus’s emphasis on caring for the less fortunate.
5.“If you lend money to those from whom you expect repayment…” (Luke 6:34-35)
•Islam prohibits charging or paying interest (riba), fostering an economic system rooted in fairness and compassion. This aligns with Jesus’s teaching to lend without expecting gain, which is often overlooked in modern Christian economies.
6.“After fasting forty days and forty nights…” (Matthew 4:2)
•Muslims fast during Ramadan for 30 days each year, a practice of self-discipline and devotion similar to Jesus’s example. Fasting remains a central act of worship in Islam, while it is less emphasized in many Christian denominations today.

What Does This Mean?

These parallels demonstrate that Islam has preserved many of the core teachings of Jesus, which are often overlooked or reinterpreted in modern Christianity. Muslims do not claim to be “better Christians” but see themselves as followers of the same timeless message that Jesus preached.

A Reflection as an Ahmadi Muslim:

The Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmad (as), taught that Islam completes and restores the teachings of previous prophets, including Jesus. Islam bridges the gap between the original message of Jesus and the practices of modern Christianity, inviting people to reconnect with the true teachings of God. As Muslims, we believe in honoring all prophets and living by their teachings, which culminate in Islam as the final, universal guidance for humanity. Jesus in India (originally titled Masih Hindustan Mein) by Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi, is a seminal work in Ahmadiyya Islam that challenges traditional Christian and Islamic understandings of Jesus’ life and mission. It presents a detailed and scholarly argument, based on historical, religious, and linguistic evidence, that Jesus (as) survived the crucifixion, traveled to the East, and lived out his remaining life in India, specifically in Kashmir, where he eventually passed away. Below is an in-depth summary of the book’s key themes and arguments:

1. The Survival of Jesus from Crucifixion

The Promised Messiah begins by asserting that Jesus (as) did not die on the cross but instead survived through divine intervention. He critiques the Christian doctrine of atonement, arguing that:
•The crucifixion was meant to be a cursed death according to Jewish law (Deuteronomy 21:23), but God saved Jesus (as) from such humiliation, as a prophet cannot be cursed.
•Biblical evidence supports this claim. For instance:
•Jesus (as) remained on the cross for only a few hours, insufficient time for death by crucifixion.
•Pilate, sympathetic to Jesus (as), allowed his body to be taken down quickly.
•The use of aloe and myrrh (John 19:39-40) was consistent with medical treatment, not burial rites.
•After the crucifixion, Jesus (as) was seen alive by his disciples, further proving that he did not rise from the dead but had simply recovered.

2. Jesus’ Journey to the East

Hazrat Mirza Ghulam Ahmad explains that after surviving the crucifixion, Jesus (as) embarked on a journey to fulfill his mission to the “Lost Tribes of Israel.” These tribes, exiled centuries earlier, had migrated eastward and settled in regions like Afghanistan, Kashmir, and India.

Key points include:
•Jesus (as) was a prophet sent to the Israelites (Matthew 15:24), and his mission was incomplete until he reached all of them.
•Linguistic and cultural evidence shows that many tribes in Afghanistan and Kashmir retained Israelite traditions and names, supporting the claim that they were the “Lost Tribes.”
•Historical and local traditions in these regions recount the presence of a holy man named Yuz Asaf, identified as Jesus (as).

3. Evidence of Jesus in Kashmir

The Promised Messiah meticulously presents evidence of Jesus’ (as) presence and burial in Kashmir:
•Historical Records: Texts like the Bhavishya Purana and local Kashmiri chronicles mention a foreign holy man who preached monotheism and was revered by the people.
•Tomb of Yuz Asaf: The tomb in Srinagar, Kashmir, is identified as Jesus’ (as) final resting place. The structure bears markings of crucifixion wounds, consistent with Jesus’ (as) experience on the cross.
•Cultural Legacy: The Kashmiri people have many traditions and customs resembling those of the Israelites, reinforcing the connection between Jesus (as) and the region.

4. Refutation of Christian Doctrines

The book also addresses Christian doctrines such as the Trinity and Atonement, asserting that:
•The doctrine of atonement contradicts the principles of divine justice, as it suggests the punishment of an innocent person for the sins of others.
•The concept of Jesus’ (as) physical ascension to heaven and his second coming is unsubstantiated by the Bible and logic. Instead, the Promised Messiah fulfills the prophecy of Jesus’ (as) spiritual return.

5. Theological Implications

The Promised Messiah emphasizes the significance of understanding Jesus’ (as) life correctly:
•Islam’s teachings about Jesus (as) are vindicated, showing him as a human prophet rather than the literal son of God.
•The truth about Jesus (as) unites religious communities by dispelling myths and emphasizing common ground.
•The Promised Messiah’s role is to clarify these truths and complete the mission of Jesus (as), which includes reforming humanity and guiding them back to God.

The question of what the Holy Prophet Muhammad (peace and blessings be upon him) would say and do if he were alive today is deeply profound. While we cannot definitively know, based on his teachings and actions during his lifetime, we can draw insights into how he might respond to the current state of the world and Islam.

1. The Prophet’s Response to Global Conflicts and Tensions

The Prophet Muhammad (saw) consistently sought peace and reconciliation during times of conflict. He exemplified this in treaties like the Treaty of Hudaybiyyah, where he prioritized long-term peace over immediate victories. If he were alive today:
•He would advocate for dialogue and diplomacy: Addressing conflicts like those in the Middle East, he would call for mutual understanding, the cessation of violence, and just resolutions.
•He would condemn oppression and injustice: He would remind all parties of the Quranic injunction: “Do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Quran 5:8).

The Prophet (saw) would remind the global Muslim Ummah of its duty to stand against injustice universally, whether it affects Muslims or non-Muslims, while maintaining peace as the ultimate goal.

2. The Prophet’s Response to Political Instability

During his lifetime, the Prophet (saw) built a model of governance in Medina based on justice, equity, and inclusion. His leadership was rooted in the principles of consultation (shura), accountability, and service to the people.
•He would call for leaders to prioritize justice and humility: Reminding leaders that governance is a sacred trust (amanah), he would encourage them to rule with fairness, not for personal or political gain.
•He would emphasize moral leadership: The Prophet famously said, “The leader of a people is their servant.” He would urge contemporary leaders to embody this principle, working for the welfare of all, regardless of religion, race, or status.

The Prophet would likely encourage the establishment of systems that promote accountability, fairness, and the well-being of the populace, countering corruption and divisiveness in leadership.

3. The Prophet’s Response to the Climate Crisis

The Prophet Muhammad (saw) was ahead of his time in his teachings about environmental stewardship. He emphasized sustainable living, conservation of resources, and the sanctity of nature.
•He would advocate for urgent action on climate change: The Prophet said, “The Earth is green and beautiful, and Allah has appointed you His stewards over it.” He would urge humanity to treat the planet as a sacred trust, taking immediate steps to mitigate harm and restore balance.
•He would promote conservation: The Prophet discouraged wastefulness, even in acts of worship. For example, he said, “Do not waste water, even if performing ablution at a river.” This ethic would extend to reducing resource consumption and promoting renewable energy.

The Prophet (saw) would likely mobilize Muslims and humanity at large to take decisive and collective action to protect the environment for future generations. 4. The Prophet’s Response to the State of Islam Today

The divisions, misunderstandings, and extremism that plague parts of the Muslim world today would deeply grieve the Prophet (saw). His mission was to unite humanity under the banner of La ilaha illallah (There is no god but Allah) and to foster love, mercy, and understanding.
•He would call for unity among Muslims: The Prophet (saw) said, “The believers in their mutual kindness, compassion, and sympathy are like one body.” He would urge Muslims to rise above sectarianism and rediscover the core principles of Islam: peace, submission, and service to humanity.
•He would address extremism: The Prophet always condemned excessiveness, saying, “Beware of extremism in religion, for it destroyed those before you.” He would remind Muslims to follow the middle path (wasatiyyah) of balance, moderation, and wisdom.
•He would champion education and enlightenment: The Prophet emphasized knowledge as a cornerstone of faith. He would encourage Muslims to engage in intellectual pursuits, scientific advancements, and spiritual growth to counter ignorance and misrepresentation.

5. The Prophet’s Message to Humanity

The Holy Prophet Muhammad (saw) was sent as a Rahmatul-lil-Alameen—a mercy for all the worlds. His concern was not limited to Muslims but extended to all of humanity.
•He would remind humanity of shared values: He would emphasize the universal principles of justice, mercy, and compassion found in the Quran, calling people of all faiths to work together for the betterment of the world.
•He would call for the eradication of poverty and inequality: The Prophet said, “He is not a believer whose stomach is filled while his neighbor goes hungry.” He would advocate for equitable distribution of resources and care for the vulnerable.
•He would inspire hope and action: In the face of despair, the Prophet (saw) would remind humanity that change begins with individual and collective effort, saying, “If the Hour (the Day of Judgment) is about to be established and one of you has a sapling in his hand, let him plant it.”

Conclusion: A Call to Action

If the Prophet Muhammad (saw) were alive today, his words and actions would inspire a global movement toward peace, justice, and sustainability. He would remind Muslims to rise to the challenges of our time as bearers of the divine message and call all of humanity to live in harmony with one another and the natural world.

The Prophet’s (saw) enduring legacy serves as a guide for us today. Let us reflect on his teachings and strive to embody them in our personal lives, our communities, and our global society. In doing so, we can honor his mission and work toward the vision of a better world for all.

The Ahmadiyya Muslim Community’s current stance closely aligns with the principles and teachings exemplified by the Holy Prophet Muhammad (peace and blessings be upon him). As a divinely guided community under the leadership of the Khalifah of Islam, His Holiness Mirza Masroor Ahmad (may Allah be his Helper), the Ahmadiyya Muslim Community actively addresses the global challenges of today in a manner consistent with the example and mission of the Prophet Muhammad (saw). Here’s a comparison:

1. Addressing Global Conflicts and Tensions

The Prophet’s Example:
The Holy Prophet (saw) advocated for peace, justice, and the resolution of conflicts through dialogue and negotiation, even with adversaries.

Ahmadiyya’s Stance Today:
•The Ahmadiyya Muslim Community emphasizes the peaceful resolution of conflicts through international diplomacy and dialogue. His Holiness Mirza Masroor Ahmad has spoken at global forums, including the UK Parliament and Capitol Hill, urging nations to avoid war and seek just solutions to disputes.
•The Community’s motto, “Love for All, Hatred for None,” reflects this approach, calling for mutual respect and compassion among all people.

Summary of Nizam-e-Nau: The New World Order of Islam

Introduction
The New World Order of Islam is a lecture delivered in 1942 by Hadrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul-Masih II (ra), addressing the social and economic inequalities of the time and presenting the Islamic solution to these problems. The lecture emphasizes that only the teachings of Islam, guided by divine wisdom, can establish a just and equitable global order. The speaker critiques contemporary ideologies like Communism, Capitalism, and Socialism and presents a practical Islamic framework for addressing social inequality.

1. Context of the Lecture

The lecture was delivered during a time when the world faced immense socio-economic turmoil, exacerbated by:
•Industrialization: Machinery had increased production but widened the gap between the rich and poor.
•Failed Ideologies: Movements like Bolshevism, Nazism, and Capitalism were seen as inadequate in solving social inequality and often caused further division.

Hadrat Mirza Bashiruddin Mahmud Ahmad (ra) critiques these systems, arguing they either undermine individual freedoms, exploit the poor, or foster irreligion.

2. Critique of Contemporary Ideologies

Communism and Bolshevism
•Principles: Based on Marxist ideologies advocating class struggle, state ownership, and dictatorship of the proletariat.
•Defects:
•Suppresses individual initiative and creativity.
•Uses violence and coercion.
•Promotes atheism, undermining spirituality.
•Encourages rebellion and class hatred.

Capitalism and National Socialism
•Principles: Emphasize private ownership and profit maximization but often fail to protect the marginalized.
•Defects:
•Exacerbates inequality.
•Encourages materialism and exploitation.

Religion and Social Inequality
•Judaism: Limited to a racial framework, lacking universality.
•Christianity: Declares the law a curse, failing to provide practical social solutions.
•Hinduism: Upholds caste discrimination, denying progress and equality to the lower classes.

3. The Islamic Solution

Foundational Teachings

Islam offers unparalleled solutions for social and economic justice:
1.Prohibition of Hoarding and Interest:
•Wealth should circulate to benefit society (Quran 59:7).
•Interest-based systems are abolished to prevent exploitation.
2.Zakat (Obligatory Almsgiving):
•Ensures wealth redistribution to support the needy, widows, and orphans.
3.Inheritance Laws:
•Prevent wealth concentration by dividing property equitably among heirs.
4.Voluntary Charity:
•Encourages individuals to give beyond obligatory Zakat, fostering a spirit of generosity.

Islamic League of Nations
•Promotes universal equality and cooperation, ensuring no nation is exploited.
•Upholds principles of justice, mutual respect, and peace, avoiding the failures of the European League of Nations.

4. Practical Implementation: Ahmadiyya Initiatives

Al-Wasiyyat (The Will)
•Proposed by the Promised Messiah (as) in 1905, this system encourages Ahmadis to dedicate a portion of their wealth and property to the service of Islam and humanity.
•Core Principles:
•Voluntary contributions for the propagation of Islam.
•Peaceful and gradual transfer of wealth to society.
•Funds used for education, healthcare, and spreading Islam’s message.

Tahrik-e-Jadid (The New Scheme)
•Introduced by Hadrat Khalifatul-Masih II (ra) in 1934 as a precursor to the New World Order.
•Objectives:
•Promote discipline, simplicity, and sacrifice.
•Build a central fund to support missionary activities and humanitarian projects globally. 5. The New World Order of Islam

Hadrat Khalifatul-Masih II (ra) outlines the principles of an Islamic socio-economic system:
1.Individuals of means should voluntarily stop spending so much on frivolous Luxuries:
•Discourages extravagant living to ensure resources are used for societal benefit.
2.Equitable Wealth Distribution:
•Wealth should flow through Zakat, voluntary charity, and ethical economic practices.
3.Preservation of Individual Initiative:
•Encourages innovation and hard work while maintaining collective welfare.

6. Contrast with Bolshevism
•Bolshevik Approach: Enforces state ownership and suppresses individual freedom.
•Islamic Approach:
•Balances personal ownership with societal responsibility.
•Encourages voluntary contributions rather than coercion.

7. Future Vision

Hadrat Khalifatul-Masih II (ra) envisions a future where:
•The principles of Islam will gradually transform societies through peaceful means.
•Economic and social inequalities will diminish as more people adopt the Islamic model.
•The Ahmadiyya community, guided by Khilafat, will play a pivotal role in establishing this New World Order.

8. Exhortation to the Jama’at

The lecture concludes with a call to action for Ahmadis:
•Strengthen their spiritual and moral resolve.
•Actively participate in Tahrik-e-Jadid and Al-Wasiyyat to support the propagation of Islam.
•Live by the principles of simplicity, discipline, and sacrifice to serve as a model for others.

Conclusion

Nizam-e-Nau: The New World Order of Islam presents a timeless blueprint for addressing socio-economic inequalities through Islamic teachings. Hadrat Khalifatul-Masih II (ra) provides a comprehensive critique of failed ideologies and offers a practical, divinely inspired solution rooted in Islam. By implementing these principles, the Ahmadiyya Muslim Community aims to create a just, equitable, and harmonious global society, fulfilling the mission of the Promised Messiah (as).

The Ahmadiyya Muslim Community (AMC) is widely recognized as one of the fastest-growing sects of Islam due to its unique global approach to missionary work, peaceful ideology, and organized administrative structure. Below is a detailed analysis of its growth:

1. Global Presence
•The Ahmadiyya Community has established itself in over 200 countries, making it one of the most geographically widespread Muslim sects.
•Their motto, “Love for All, Hatred for None,” resonates with both Muslims and non-Muslims, contributing to their expansion.

2. Missionary Work
•The Ahmadiyya sect is highly focused on Da‘wah (proselytizing) through organized missionary activities under its international leadership.
•It has translated the Qur’an into over 70 languages, aiding the dissemination of its teachings to non-Arabic speakers.

3. Growth in Africa
•A significant percentage of their growth comes from sub-Saharan Africa, where the Ahmadiyya community has built schools, hospitals, and mosques.
•Countries like Ghana, Nigeria, and Sierra Leone have seen rapid conversions to Ahmadiyya Islam, particularly in rural areas due to its humanitarian efforts.

4. Leadership Structure
•The community is led by a single Khalifah (Caliph) who provides centralized leadership and guidance. This unified structure allows for highly efficient global operations.
•The current Khalifah, Mirza Masroor Ahmad, emphasizes peacebuilding, education, and interfaith dialogue.

5. Peaceful Teachings
•Ahmadi Muslims reject all forms of violence and extremism, focusing on peaceful coexistence and community service.
•This pacifist approach makes Ahmadi Islam appealing to converts in regions where Islam is often misunderstood or associated with violence.

6. Persecution and Resilience
•Despite being declared non-Muslims by mainstream Islamic bodies in countries like Pakistan and facing persecution, the community has shown remarkable resilience.
•Persecution often highlights the community’s peaceful stance, inadvertently attracting global attention and sympathy.

7. Use of Technology and Media
•The Ahmadiyya Community operates its own satellite television network, MTA International (Muslim Television Ahmadiyya), which broadcasts Islamic teachings globally.
•It also uses social media and online platforms effectively to engage with younger generations.

8. Converts and Education
•The community emphasizes education and intellectual engagement, attracting many educated professionals and students worldwide.
•Converts often cite the sect’s rational approach to faith, organized infrastructure, and welcoming community as reasons for joining.

9. Humanitarian Work
•The Ahmadiyya Muslim Community is involved in numerous charitable activities, including disaster relief, building schools, hospitals, and providing clean water in underdeveloped regions.
•Their humanitarian efforts, particularly through organizations like Humanity First, significantly boost their reputation and attract followers.

10. Population Growth Estimates
•It is estimated that the Ahmadiyya Muslim Community has grown to over 10 million members worldwide, with numbers steadily increasing annually. Here’s a comprehensive set of statistics regarding the growth and activities of the Ahmadiyya Muslim Community (AMC):

1. Membership and Geographic Reach
•Total Membership: Estimated at 15–20 million globally, though exact figures are difficult to confirm due to persecution and lack of census recognition in some countries (e.g., Pakistan).
•Countries with Presence: Over 200 countries worldwide, making it one of the most geographically widespread Muslim sects.
•Converts per Year: Reports indicate an annual conversion rate of 100,000 people globally.
•Significant growth is seen in Africa, South America, and parts of Asia.

2. Qur’an Translations
•Languages Translated: The Ahmadiyya Community has translated the Holy Qur’an into over 70 languages, a unique accomplishment within the Muslim world.
•Purpose: These translations aim to make the Qur’an accessible to a wider audience, particularly in regions with linguistic diversity.

3. Missionary Efforts
•Missionaries Worldwide: More than 2,000 full-time missionaries are active globally.
•Mosques Built: Over 16,000 mosques have been established by the community worldwide.
•Daily Missionary Work: Community members hold tens of thousands of Da‘wah (outreach) sessions annually, ranging from door-to-door campaigns to interfaith dialogues.

4. Education and Schools
•Schools Established: Over 600 schools in Africa, Asia, and other regions, focusing on both secular and religious education.
•Literacy Programs: The community runs literacy campaigns in rural areas, particularly in sub-Saharan Africa, where education is less accessible.

5. Health and Humanitarian Work
•Hospitals and Clinics: More than 40 hospitals and clinics provide free or subsidized healthcare, particularly in impoverished areas.
•Humanity First Projects: The community’s charity, Humanity First, operates in over 50 countries, providing:
•Clean water (e.g., Water for Life initiative).
•Disaster relief and medical aid.
•Food security programs.
•Vaccination and Medical Camps: Thousands of free medical camps are organized annually, serving tens of thousands of patients.

6. Media and Technology
•MTA International (Muslim Television Ahmadiyya):
•Broadcasts in 19 languages, including Arabic, Urdu, English, French, and Swahili.
•Operates 24/7 globally, reaching millions of viewers through satellite and online streaming.
•Digital Presence:
•Active on platforms like YouTube, Facebook, and Instagram, with millions of followers collectively.
•Official websites, such as Alislam .org, provide free access to books, articles, and videos.

7. Persecution Statistics
•Declared Non-Muslims: Since 1974, Ahmadi Muslims have been officially declared non-Muslims in Pakistan.
•Blasphemy Cases: Hundreds of Ahmadis have faced imprisonment under Pakistan’s blasphemy laws.
•Deaths from Persecution: Over 260 Ahmadis have been killed in religiously motivated attacks in Pakistan since 1984.
•Property and Mosques Attacked: More than 100 mosques have been attacked, sealed, or forcibly closed in Pakistan.

8. Growth in Africa
•Countries with Rapid Growth:
•Ghana: Over 2 million members.
•Nigeria: Over 1.5 million members.
•Sierra Leone: Over 500,000 members.
•Conversions in Africa: The community reports that tens of thousands of people convert annually due to its humanitarian work and peaceful teachings.

9. Contributions to Interfaith Dialogue
•Annual Peace Symposiums: Held in over 90 countries, these events promote understanding among different religions.
•Charity Walks: Community-organized charity walks have raised millions of dollars for local charities worldwide.

Books by Chaudhry Sir Muhammad Zafrulla Khan
Sahib
1.Islam: Its Meaning for Modern Man
This book presents a detailed exposition of the principles of Islam and their relevance to contemporary issues. Chaudhary Zafrulla Khan, a distinguished statesman and scholar, provides insights into how Islamic teachings address modern societal challenges, including justice, peace, and human rights. The book is accessible to both Muslims and non-Muslims seeking a comprehensive understanding of Islam.
2.The Quran: Its Message and Way of Life
This work offers a summary of the core teachings of the Quran and their application in daily life. Zafrulla Khan highlights the Quran’s emphasis on moral conduct, spiritual development, and social justice, presenting Islam as a universal way of life that transcends cultural and geographical boundaries.
3.Islam and Human Rights
In this book, Zafrulla Khan explores the relationship between Islam and human rights. He demonstrates how Islamic teachings uphold dignity, equality, and freedom, often predating modern human rights frameworks. The book serves as a rebuttal to misconceptions about Islam’s stance on individual liberties and societal justice.
4.Muhammad: Seal of the Prophets
This biography of the Prophet Muhammad (peace be upon him) provides a detailed account of his life and mission. Zafrulla Khan emphasizes the Prophet’s exemplary character and leadership, highlighting his role as a messenger of peace and reform.

Books by Dr. Abdus Salam Sahib
1.Ideals and Realities: Selected Essays of Abdus Salam
A collection of essays showcasing Dr. Abdus Salam’s thoughts on science, education, and societal progress. This book reflects his vision for using science as a tool for global development and collaboration, particularly in the developing world. The essays cover topics such as the relationship between science and religion, the importance of education, and the role of international scientific cooperation.
2.Science and Islam
This work explores the contributions of Islamic civilization to science and the enduring relevance of Islamic principles in fostering scientific inquiry. Dr. Salam delves into the golden age of Islamic science, emphasizing the need for Muslim nations to reclaim their intellectual legacy in modern times.
3.The Role of Science in Society
In this book, Dr. Salam discusses how science can be a catalyst for economic development and societal transformation. He highlights the importance of fostering a scientific culture in developing nations and advocates for equitable access to scientific education and resources.
4.Physics and the Modern Age
A collection of lectures and papers by Dr. Salam, focusing on advancements in physics and their implications for modern society. The book is both technical and philosophical, appealing to scientists and lay readers interested in the intersection of science and humanity.

Books by Bashir Orchard Sahib
1.Ahmadiyyat: The Renaissance of Islam
This book serves as an introduction to the Ahmadiyya Muslim Community, highlighting its revivalist mission and contributions to Islam. Orchard explains the significance of the Promised Messiah and the principles of Ahmadiyyat in promoting peace, interfaith harmony, and adherence to true Islamic teachings.
2.The Promised Messiah and Mahdi
This work provides an account of the life and mission of Hazrat Mirza Ghulam Ahmad (as), the founder of the Ahmadiyya Muslim Community. Orchard discusses the prophecies fulfilled by the Promised Messiah and the movement’s impact on the global Muslim community. 3.A Short History of Ahmadiyyat in the United Kingdom
In this book, Orchard chronicles the establishment and growth of the Ahmadiyya Muslim Community in the UK. It details the challenges faced by the early members, their contributions to British society, and the community’s efforts in spreading the message of Islam.
4.Personal Reflections: My Journey to Islam
This autobiographical work recounts Orchard’s journey to accepting Islam and joining the Ahmadiyya Muslim Community. He shares his spiritual experiences, the challenges of converting to Islam, and his dedication to spreading its message.

Books by Malik Saif-ur-Rahman Sahib
1.Minorities in an Islamic State
This book explores the rights, privileges, and responsibilities of minorities living in an Islamic state. It delves into Islamic jurisprudence and historical examples to illustrate how non-Muslim minorities are protected under Islamic law. The book addresses common misconceptions and provides a framework for understanding the inclusive nature of an Islamic state. Topics include religious freedom, property rights, political participation, and societal integration.
2.Hadeeqa-Tul-Saliheen
A comprehensive guide to the teachings of Islam, this work focuses on the moral and spiritual development of individuals. Drawing from Quranic verses and Hadiths, it emphasizes personal piety, ethical conduct, and service to humanity. The book serves as a resource for those seeking a deeper understanding of Islamic principles and their practical application in daily life.
3.Qawaid-ul-Sarf (Volumes 1 & 2)
These volumes are dedicated to the study of Arabic grammar, specifically the rules of “Sarf” (morphology). The books provide detailed explanations and examples to help learners understand the structure and formation of Arabic words. They are essential resources for students of the Arabic language, particularly those aiming to study classical Islamic texts.

Books by Dr. Karimullah Zirvi Sahib
1.Talim-ul-Quran
This self-study guide is designed to assist readers in learning the proper recitation and understanding of the Holy Quran. It includes explanations of Tajweed (rules of Quranic recitation) and translations of Quranic verses to aid comprehension. The book is structured to cater to beginners and advanced learners alike, making it a valuable tool for personal study and group instruction.
2.Welcome to Ahmadiyyat, The True Islam
This book introduces the Ahmadiyya Muslim Community, highlighting its mission, beliefs, and contributions to Islam. It explains the movement’s commitment to peace, interfaith dialogue, and the revival of Islamic teachings. The book also outlines the distinctions between Ahmadiyyat and other Islamic sects, offering clarity on theological and historical differences.
3.A Self-Study Book for the Recitation of the Quran
Similar in purpose to Talim-ul-Quran, this book provides a structured approach to mastering Quranic recitation. It focuses on phonetics, pronunciation, and rhythm, with practical exercises and examples. The goal is to help readers develop fluency in recitation while fostering a deeper spiritual connection with the Quran.
4.Invocations of the Holy Prophet of Islam, Hadrat Muhammad Mustafa
This book is a compilation of supplications (du‘as) made by the Prophet Muhammad (peace be upon him). It includes prayers for various occasions and needs, such as seeking guidance, forgiveness, and blessings. Each invocation is accompanied by its context and significance, making it a practical and inspirational resource for Muslims seeking to enrich their spiritual lives.

Overview

These works by Chaudhry Sir Muhammad Zafrulla Khan Sahib, Professor Abdus Salam Sahib, Bashir Orchard Sahib, Malik Saif-ur-Rahman Sahib, and Dr. Karimullah Zirvi Sahib serve as valuable resources for understanding Islamic theology, language, and practice. They cater to a wide audience, from students of Arabic and Islamic studies to those seeking personal spiritual growth.

The Qur’an often employs metaphoric language, emphasizes spiritual connections, and addresses broader spiritual truths.

1.The Qur’an’s Reference to Imran:
The Qur’an refers to the “family of Imran” (Aal-e-Imran) in Surah 3:33-36 as a lineage of piety and dedication to God. The name “Imran” here is symbolic of a righteous spiritual lineage, not necessarily the same “Imran” (Amram) known in Biblical accounts as the father of Moses, Aaron, and Miriam. This reflects the Qur’anic focus on spiritual heritage over literal ancestry.
2.The Name ‘Imran’ and Its Symbolism:
Just as the term “children of Israel” encompasses multiple generations and spiritual successors, the name “Imran” in the Qur’an signifies a family or lineage blessed by Allah. Mary (Maryam) is included in this lineage because of her extraordinary piety and her role in fulfilling divine prophecy, not because of a direct biological connection to the Biblical Imran.
3.Historical Context and Joachim:
While Christian tradition holds Joachim (Yahyaqim) as Mary’s father, the Qur’an does not contradict this fact. The “wife of Imran” mentioned in the Qur’an is the mother of Mary, metaphorically connected to the lineage of Imran. This language emphasizes Mary’s spiritual heritage rather than a literal connection to the Biblical figure Imran, who lived centuries earlier.
4.Addressing the Allegation of ‘Plagiarism’:
The Qur’an is not a “plagiarized” text but rather a divinely revealed scripture that corrects, confirms, and fulfills earlier revelations. It does not repeat historical details merely for narrative purposes but draws out lessons and spiritual truths relevant for all humanity. Its reference to Imran reflects its own thematic and theological framework, not a misunderstanding of history.
5.Consistency with the Qur’anic Style:
The Qur’an frequently uses familial and symbolic terms to highlight moral and spiritual connections. For example, in Surah 66:11, the wife of Pharaoh is described as a model believer, despite her husband being an enemy of God. Similarly, the Qur’an describes Mary as part of the “family of Imran” to signify her exalted status and spiritual purity.

In Conclusion:

The Qur’an’s reference to Mary as connected to the family of Imran is not a historical error but a spiritual metaphor. It signifies her place in a lineage of righteousness chosen by Allah, emphasizing spiritual bonds over chronological or genealogical constraints. Logic and reason support this understanding when one considers the Qur’an’s literary style and theological intent.

Rather than dismissing this as an error, deeper study reveals the profound coherence of the Qur’anic message. The use of familial terms like “Son of God” or “Family of Imran” in religious texts often has symbolic, metaphorical, or spiritual meanings rather than strictly literal ones. Such language is common in the Torah, Bible, and Qur’an to convey deeper theological or moral lessons. Here are examples across the three scriptures where familial terms are used metaphorically or spiritually:

Torah (Hebrew Bible)
1.Israel as God’s Firstborn Son
•Exodus 4:22: “Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is My firstborn son.’”
•Here, “Israel” (the nation) is metaphorically called God’s “firstborn son,” emphasizing the special covenantal relationship between God and the Israelites.
2.Children of God
•Deuteronomy 14:1: “You are the children of the Lord your God.”
•This signifies the Israelites’ spiritual relationship with God as His followers, not a biological connection.
3.David as God’s Son
•Psalm 2:7: “You are my son; today I have become your father.”
•This refers to King David and later the Messianic king, highlighting divine appointment and favor, not a literal father-son relationship.

Bible (New Testament)
1.Jesus as the Son of God
•John 3:16: “For God so loved the world that he gave his one and only Son…”
•The term “Son of God” here is understood by Christians as a unique, divine relationship. However, some interpret it metaphorically as a designation of spiritual closeness or role rather than literal sonship.
2.Believers as Sons of God
•Romans 8:14: “For all who are led by the Spirit of God are sons of God.”
•This refers to the spiritual status of believers as “adopted” children of God, not biological offspring.
3.Bride of Christ
•Ephesians 5:25–27: ”…Christ loved the church and gave himself up for her…to present her to himself as a radiant church.”
•The Church is metaphorically described as the “Bride” of Christ, signifying an intimate, covenantal relationship.
4.Adam as the Son of God
•Luke 3:38: “Adam, the son of God.”
•Adam is referred to as the “son of God” to signify his creation by God, not a biological relationship.

Qur’an
1.Family of Imran
•Surah 3:33–34: “Indeed, Allah chose Adam and Noah and the family of Abraham and the family of Imran over the worlds.”
•The “Family of Imran” refers to a spiritually chosen lineage, emphasizing righteousness and divine favor rather than a strictly genealogical connection.
2.Servants as Children of God (Rejected)
•Surah 5:18: “The Jews and Christians say, ‘We are the children of God and His beloved.’ Say, ‘Why then does He punish you for your sins?’”
•The Qur’an rejects the literal interpretation of “children of God,” emphasizing servitude to God over familial metaphors.
3.Jesus as a Servant of God, Not Son
•Surah 19:30: ”[Jesus] said, ‘Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.’”
•The Qur’an refutes the idea of Jesus as the literal “Son of God,” instead affirming his role as a prophet.
4.Abraham as a Friend of God
•Surah 4:125: “And Allah took Abraham as an intimate friend.”
•This familial or relational term emphasizes Abraham’s closeness to God, not literal friendship.
5.Metaphorical Parenthood
•Surah 112:3: “He neither begets nor is born.”
•The Qur’an firmly denies any literal familial relationship between God and His creation, emphasizing His transcendence.

Common Themes Across Scriptures
1.Spiritual Parenthood
•Across all texts, “Son of God,” “Children of God,” and similar terms signify a spiritual, covenantal, or divinely favored relationship rather than biological parenthood.
2.Symbolic Lineages
•The “Family of Imran” in the Qur’an and “Israel as God’s firstborn” in the Torah reflect chosen spiritual lineages to convey God’s favor and the responsibility of moral leadership.

Future Advances Such as Robotics-Driven Productivity and Their Role in Khidmat-e-Khalq

Khidmat-e-Khalq (Service to Humanity) can be greatly enhanced by future technological advances, particularly robotics-driven productivity and other emerging innovations. These advancements have the potential, InSha’Allah, to revolutionize how humanity addresses social and economic challenges, aligning with the principles of justice, equity, and service foundational to Islamic teachings.

Key Future Advances and Their Impact

1. Robotics-Driven Productivity
•24/7 Efficiency: Advanced humanoid robots capable of working continuously without fatigue can triple global productivity.
•Universal Service: Robots can perform tasks across various sectors, from manufacturing and construction to healthcare and education, ensuring essential services are universally accessible.
•Economic Revolution: Robotics-driven productivity, when integrated with Khidmat-e-Khalq, can generate wealth that is distributed equitably, eradicating poverty, InSha’Allah.

2. Artificial Intelligence (AI)
•Optimized Resource Allocation: AI can analyze global data to ensure food, healthcare, and energy are distributed efficiently to every region.
•Personalized Education: AI tutors can provide tailored education to individuals, bridging the gap in learning opportunities worldwide.
•Healthcare Advancements: AI-powered diagnostics and treatment plans can make advanced healthcare accessible even in remote areas.

3. Renewable Energy Technologies
•Sustainable Power for All: Innovations in solar, wind, and fusion energy can power robotics and communities, ensuring sustainable development.
•Environmental Restoration: Robotics and AI can work together to combat climate change, reverse deforestation, and clean oceans, ensuring a balanced ecosystem as part of the trust (Amanah) given by Allah.

4. Biotechnology and Genetic Advancements
•Eradicating Diseases: Genetic engineering and advanced medicine can eliminate life-threatening diseases, improving global health.
•Food Security: Biotechnology can revolutionize agriculture, ensuring abundant food production for all.

5. Space Exploration and Colonization
•Expanding Resources: Space technology can harness extraterrestrial resources to support humanity’s growing needs.
•Global Collaboration: Space exploration fosters international unity, reflecting the spirit of brotherhood central to Khidmat-e-Khalq.

6. Quantum Computing and Communication
•Accelerated Problem-Solving: Quantum computing can solve complex problems related to logistics, resource distribution, and healthcare.
•Global Connectivity: Secure, instantaneous communication can enable seamless collaboration for humanitarian initiatives.

Integration with Khidmat-e-Khalq

1. Moral and Ethical Use of Technology
•Future advances must align with the Quranic principles of justice, compassion, and stewardship. Khidmat-e-Khalq provides an ethical framework to ensure technology serves humanity and does not harm or exploit.

2. Universal Distribution of Benefits
•Wealth and resources generated by technological advancements can, InSha’Allah, be distributed equitably, ensuring no one is left behind.
•This aligns with the Quranic command to ensure wealth does not circulate solely among the rich (Quran 59:7).

3. Focus on Human Flourishing
•With routine tasks automated, humans can focus on moral, spiritual, and intellectual growth. This fulfills the vision of Khidmat-e-Khalq by enabling individuals to contribute to society in meaningful ways. Future Vision: A Khidmat-e-Khalq-Driven World
1.Economic Prosperity for All
•Robotics-driven productivity, guided by the principles of Khidmat-e-Khalq, can create a world where every household has access to basic needs and opportunities for growth, InSha’Allah.
2.Environmental Sustainability
•Technologies can work in harmony with nature to preserve Allah’s creation, fulfilling the responsibility of stewardship (Khilafah) entrusted to humanity.
3.Global Peace and Unity
•Advances in communication and resource distribution can, InSha’Allah, bridge divides, fostering unity and reducing conflict.
4.A World Free of Poverty
•The prophetic vision of a world without need, where charity is no longer required, can become a reality through Khidmat-e-Khalq, powered by future advances.

Conclusion

Future advances such as robotics-driven productivity, AI, renewable energy, and biotechnology hold the potential, InSha’Allah, to transform the world. When guided by the principles of Khidmat-e-Khalq, these technologies can ensure universal justice, equity, and dignity. This vision embodies the teachings of the Quran, Hadith, and the Promised Messiah (peace be upon him), providing a pathway to a harmonious and prosperous future for all of humanity.

Here is a detailed response addressing common criticisms of Islam raised by atheists, Marxists, and communists, rooted in the Holy Qur’an, Hadith, and the teachings of the Ahmadiyya Muslim Community. The responses tackle misconceptions and demonstrate Islam’s relevance and harmony with rational thought and justice.

1. Criticism: “Religion, Including Islam, Is the Opium of the Masses”

Response:

This Marxist critique, based on Karl Marx’s view that religion distracts people from worldly injustices, does not apply to Islam. Islam promotes active engagement in improving society and establishing justice.

Qur’anic Evidence:
1.Justice as a Divine Command:
•Surah An-Nisa (4:135):
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”

•Islam commands Muslims to uphold justice, even at personal cost.
2.Accountability in Society:
•Surah Al-Ma’idah (5:8):
“O you who have believed, be steadfast for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just.”

•Islam fosters accountability and fairness in all social dealings.
3.Prohibition of Exploitation:
•Surah Al-Baqarah (2:279):
“If you do not desist [from usury], then be informed of a war [against you] from Allah and His Messenger.”

•Islam explicitly prohibits economic exploitation, countering the inequality criticized by Marxists.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) said:
“The leader of a people is their servant.” (Sunan Abu Dawood, Hadith 2858)

•This teaching emphasizes that governance is a responsibility of service, not a tool for exploitation.
2.He also stated:
“None of you truly believes until he loves for his brother what he loves for himself.” (Sahih al-Bukhari, Hadith 13)

•This reflects Islam’s commitment to equality and social justice.

Ahmadiyya Perspective:

Islam seeks to eradicate oppression and establish justice. Hazrat Mirza Ghulam Ahmad (as) stated:

“The purpose of religion is not to enslave humanity but to liberate it by instilling true morality and service to humanity.” (Barahin-e-Ahmadiyya, Part 5)

2. Criticism: “Islam Is Anti-Science and Anti-Progress”

Response:

Islam promotes scientific inquiry and intellectual progress as forms of worship. The Qur’an repeatedly encourages reflection on the natural world.

Qur’anic Evidence:
1.Encouragement of Exploration:
•Surah Al-Ghashiyah (88:17-20):
“Do they not look at the camels, how they are created? And the sky, how it is raised?”

•The Qur’an invites humans to study the natural world and discover its wonders.
2.Compatibility with Science:
•Surah Al-Anbiya (21:30):
“Do not the disbelievers see that the heavens and the earth were a joined entity, and We separated them?”

•This verse aligns with the Big Bang theory, showcasing the Qur’an’s harmony with scientific discoveries.
3.Scientific Methodology:
•Surah Yunus (10:101):
“Say, ‘Observe what is in the heavens and the earth.’”

•Islam encourages observation, experimentation, and evidence-based understanding.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) said:
“Seek knowledge even if you have to go to China.” (Musnad Ahmad, Hadith 8639)

•This teaching underscores the importance of education and the pursuit of knowledge.
2.He emphasized medicine and healthcare:
“For every disease, Allah has created a cure.” (Sahih al-Bukhari, Hadith 5678)

•This supports scientific research and medical advancements.

Ahmadiyya Perspective:

Hazrat Mirza Ghulam Ahmad (as) wrote:

“True religion and true science are not at odds but complement one another. The study of nature reveals the Creator.” (Philosophy of the Teachings of Islam, pg. 10)

3. Criticism: “Islam Promotes Inequality and Hierarchy” Response:

Islam establishes the fundamental equality of all humans, regardless of race, gender, or social status. The Qur’an condemns oppression and emphasizes fairness.

Qur’anic Evidence:
1.Equality of Humanity:
•Surah Al-Hujurat (49:13):
“O mankind, We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.”

•This verse highlights equality and rejects racism and social stratification.
2.Fair Treatment of Workers:
•Surah An-Nahl (16:90):
“Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression.”

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) said:
“Pay the laborer his due before his sweat dries.” (Sunan Ibn Majah, Hadith 2443)

•This teaching ensures economic justice and fair wages.
2.On equality:
“A white person is not superior to a black person, nor is a black person superior to a white person.” (Musnad Ahmad, Hadith 22978)

Ahmadiyya Perspective:

The Ahmadiyya Muslim Community actively works to promote equality and social justice. Hazrat Mirza Masroor Ahmad (aba), the current Caliph, states:

“True equality can only be achieved through recognizing the dignity of all human beings as creations of Allah.”

4. Criticism: “Islam Is Based on Myths and Superstition”

Response:

Islam is deeply rooted in rationality and logic. The Qur’an repeatedly challenges humanity to think critically and reflect on evidence.

Qur’anic Evidence:
1.Invitation to Reflect:
•Surah Sad (38:29):
“A Book We have revealed to you, full of blessings, that they may ponder over its verses and that those of understanding would be reminded.”
2.Rejection of Blind Faith:
•Surah Al-Isra (17:36):
“Do not follow that of which you have no knowledge.”

•Islam discourages blind belief, demanding evidence and understanding.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) rejected superstition, teaching instead reliance on Allah and personal effort:
“If you hear of a plague in a land, do not enter it; if it occurs where you are, do not leave it.” (Sahih al-Bukhari, Hadith 5728)

•This demonstrates early understanding of quarantine principles.

Ahmadiyya Perspective:

Hazrat Mirza Ghulam Ahmad (as) wrote:

“True faith is built on evidence and rationality. Blind belief is contrary to Islam’s teachings.” (The Philosophy of the Teachings of Islam, pg. 25)

5. Criticism: “Islam Prevents Social and Economic Freedom”

Response:

Islam provides a balanced framework for social and economic justice, ensuring freedom while safeguarding collective welfare.

Qur’anic Evidence:
1.Prohibition of Exploitation:
•Surah Al-Baqarah (2:275):
“Allah has permitted trade and prohibited usury.”

•This ensures fair economic practices and prevents exploitation.
2.Social Welfare:
•Surah Al-Hashr (59:7):
“So that wealth does not merely circulate among the rich.”

•Islam promotes equitable distribution of wealth.

Prophetic Teachings:
1.The Holy Prophet Muhammad (sa) established the first welfare system in Medina, ensuring care for the poor, widows, and orphans.
2.He said:
“The best of people are those who bring the most benefit to others.” (Sunan Al-Kubra, Hadith 6061)

Ahmadiyya Perspective:

The Ahmadiyya Community runs humanitarian programs worldwide, emphasizing social justice and economic fairness.

Conclusion

The criticisms of Islam by atheists, Marxists, and communists are often based on misconceptions or misrepresentations. Using the Qur’an, Hadith, and the teachings of the Ahmadiyya Muslim Community, it is evident that:
1.Islam promotes justice, equality, and rationality.
2.It encourages scientific progress, social welfare, and freedom from exploitation.
3.It provides a balanced framework for both spiritual and material well-being.

The passage from the Promised Messiah, Hazrat Mirza Ghulam Ahmad (as), strongly supports the Ahmadiyya interpretation of the Quranic verses and Hadith regarding Jesus (‘Isa) and the events surrounding his crucifixion. It highlights the human nature of Jesus, emphasizes the consistency of Allah’s laws for all prophets, and refutes the exaggerated beliefs surrounding Jesus’s status. Here’s how the passage connects with and reinforces the earlier responses:

1. Jesus Was Injured but Did Not Die on the Cross

The Promised Messiah (as) compares Jesus’s injuries on the cross to the wounds suffered by the Holy Prophet Muhammad (sa) in the Battle of Uhud. This comparison underscores the following:
•Human Vulnerability of Prophets:
•Like other prophets, Jesus was not immune to human suffering. He endured physical injuries but survived, just as the Holy Prophet (sa) survived his injuries at Uhud.
•This directly supports the Ahmadi understanding that Jesus was placed on the cross but did not die as a result of crucifixion, aligning with the Qur’an’s statement in Surah An-Nisa (4:157):
“They killed him not, nor did they crucify him, but it was made to appear so to them.”
•Natural Laws Apply Equally:
•The passage refutes the idea that Jesus was given unique immunity from suffering or death. If the Holy Prophet (sa), the greatest of all prophets, was not spared from injury, why would Jesus be given special privileges?

2. Refuting the Exaggerated Status of Jesus

The Promised Messiah (as) critiques the exaggerated claims made about Jesus’s supposed ascension and long life, such as:
1.Jesus being uniquely raised to heaven.
2.Jesus having an exceptionally long life of over 2,000 years.

•Rejection of Unique Privileges:
•The passage points out that Jesus was a normal human being who had siblings, unlike the Holy Prophet (sa), who was an only child. This reinforces the argument that Jesus’s survival was natural and not miraculous in a way that contradicts Allah’s laws.
•Allah’s Consistency in His Laws:
•The Promised Messiah (as) emphasizes that Allah’s natural laws apply to all humans, including prophets. This supports the Quranic principle of mortality for all prophets:
•“And We did not grant to any man before you eternity; so if you die, would they be eternal?” (Surah Al-Anbiya 21:34)

3. Addressing “They Killed Him Not”

The passage indirectly reinforces the Qur’anic refutation of the Jews’ claims in Surah An-Nisa (4:157):
•The Jews boasted that they had successfully crucified Jesus. The Qur’an denies this, and the Promised Messiah (as) elaborates that:
•Jesus suffered injuries on the cross but did not die, as death by crucifixion was their ultimate aim.
•This aligns with the Ahmadi interpretation that “maa salabuhu” (nor did they crucify him) means that the process of crucifixion did not result in Jesus’s death.

4. Consistency with Islamic Teachings

The passage reiterates Islamic teachings that:
1.Jesus Was a Prophet, Not Divine:
•The exaggerated claims about Jesus, such as his ascension and return, elevate him above other prophets, contradicting Islamic monotheism and equality among prophets.
•This supports the Hadith:
“If Moses and Jesus were alive, they would have no choice but to follow me.” (Musnad Ahmad)
2.Natural Death of Prophets:
•Jesus, like all prophets, was subject to the laws of nature and eventually died a natural death. This aligns with:
•“Messengers before him have passed away.” (Surah Al-Ma’idah 5:75) 5. Critique of False Doctrines

The Promised Messiah (as) directly challenges the Christian and traditional Muslim views that elevate Jesus to a status beyond human limitations:
•Christian Doctrine: The belief in Jesus’s divinity and physical resurrection is refuted by pointing out his human vulnerabilities and natural familial relationships.
•Traditional Muslim Beliefs: The idea that Jesus is physically alive and will return challenges the Qur’anic principles of mortality and Allah’s consistent laws.

This critique aligns with the Ahmadi understanding that the prophecy of Jesus’s return is metaphorical, fulfilled by Hazrat Mirza Ghulam Ahmad (as).

Conclusion

This passage from the Promised Messiah (as) reinforces the earlier responses by:
1.Demonstrating Jesus’s Humanity: Jesus, like all prophets, was vulnerable to injuries and eventually died a natural death.
2.Refuting Exaggerated Claims: The passage dismantles the notions of Jesus’s ascension and long life, showing they contradict the Qur’an and Allah’s natural laws.
3.Aligning with Qur’anic Teachings: The passage supports the Ahmadi understanding of Surah An-Nisa (4:157), affirming that Jesus survived the crucifixion and later passed away naturally.

This argument is rooted in the Qur’an, Hadith, and rational interpretation, emphasizing Allah’s consistent and universal laws for all prophets.

As an Ahmadi Muslim, I will respectfully address your claims using the Qur’an, Hadith, and linguistic principles. The verse in question is Surah An-Nisa (4:157):

The Verse

“And for their saying, ‘We killed the Messiah, Jesus, the son of Mary, the Messenger of Allah.’ But they killed him not, nor did they crucify him; but it was made to appear so to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.” (Surah An-Nisa 4:157)

1. Addressing “They Killed Him Not” (Maa Qataluhu)

You claim this denies every kind of killing. However, qatal in Arabic specifically refers to an intentional and successful act of killing. The Qur’an states that the Jews’ claim of killing Jesus was false:
•Context:
The Jews boasted that they killed Jesus. The Qur’an refutes this boast, stating that they did not kill him. This does not mean Jesus never died but clarifies that the Jews were not responsible for his death.
•Qur’anic Parallel Usage:
•In Surah Al-Imran (3:144):
“Muhammad is but a messenger. Messengers before him have passed away (qad khalat).”

•The Qur’an acknowledges the mortality of all prophets. Jesus’s death is affirmed in the same way, denying the claim of violent killing by the Jews.

2. Addressing “Nor Did They Crucify Him” (Wamaa Salabuhu)

You argue that this phrase means Jesus was not crucified in any form. Let’s examine the meaning of salab in the Qur’anic context:
•Literal Meaning of Salab:
The word salab means to cause death by crucifixion. It does not deny that Jesus was placed on the cross; rather, it denies that he died as a result of crucifixion.
•Support from Other Verses:
The Qur’an affirms that Allah saved Jesus from the plot of his enemies:
•Surah Al-Imran (3:55):
“O Jesus, I will cause you to die (mutawaffika) and raise you to Myself.”

•Here, mutawaffika refers to Allah causing Jesus’s natural death later, not death on the cross.

3. The Order of Maa Salabuhu and Maa Qataluhu

You claim that if Jesus’s survival were true, the order of the phrases would have been reversed. However, the Qur’anic structure emphasizes the claim of the Jews and refutes it step by step:
•Reason for the Order:
•The Jews first claimed they killed Jesus. The Qur’an denies this with “Maa Qataluhu.”
•They then claimed they crucified him to death. The Qur’an denies this with “Wamaa Salabuhu.”
The Qur’anic order directly addresses their boasts, refuting both claims sequentially.

4. The Ahmadiyya Interpretation

The Ahmadiyya understanding aligns with the Qur’an and Hadith:
•Natural Death of Jesus:
•The Qur’an repeatedly emphasizes the mortality of all prophets:
•“Messengers before him have passed away.” (Surah Al-Ma’idah 5:75)
•This affirms Jesus’s natural death, as Allah does not grant immortality to anyone (Surah Al-Anbiya 21:34).
•Jesus’s Survival from Crucifixion:
•The phrase “it was made to appear so to them” in Surah An-Nisa (4:157) refers to the fact that the Jews believed Jesus died on the cross, but in reality, Allah saved him from death at that time.
•Mutawaffika and Raising:
•The term mutawaffika in Surah Al-Imran (3:55) refers to Jesus’s natural death, which occurred after his mission. The “raising” refers to Allah’s spiritual exaltation of Jesus.

5. Logical and Linguistic Consistency

The Qur’anic account is consistent with natural laws and linguistic principles:
1.Mortality of Prophets: Jesus’s death is consistent with the universal law of human mortality.
2.Refutation of Claims: The Qur’an refutes both the Jews’ claim of killing and crucifixion while affirming that Allah saved Jesus and caused his death later. Conclusion

The Qur’anic account of Jesus’s death is clear:
1.The Jews neither killed nor caused Jesus’s death through crucifixion.
2.Jesus was saved by Allah and later died a natural death, as affirmed in Surah Al-Imran (3:55) and Surah Al-Ma’idah (5:75).
3.The Qur’an uses precise language and order to refute the false claims of the Jews and clarify the reality of Jesus’s mission.

This understanding aligns with both the Qur’an and Hadith, emphasizing Allah’s power and the truth of natural law. Let us reflect on the Qur’anic message with sincerity and humility.

@thincrustcookie @MrAdnanRashid files.alislam.cloud/pdf/Testimony-… The document “Testimony of the Holy Quran” by Hazrat Mirza Ghulam Ahmad (the Promised Messiah and Mahdi) addresses the advent of the Promised Messiah, as prophesied in Islamic teachings. Below is a summarized outline:

Key Points:

1. Reliability of Ahadith Regarding the Promised Messiah
•The document discusses the authenticity of the Hadith that foretell the coming of the Promised Messiah.
•It argues that despite individual Hadith being ahad (single-narrator), their collective and recurring mention across various Islamic texts and traditions proves their reliability.
•The prophecy of the Messiah is deeply embedded in Islamic literature, including Bukhari, Muslim, and other collections.

2. The Holy Quran’s Evidence
•The Quran contains implicit references to the advent of a reformer, aligning with the signs and conditions of the latter days.
•Verses highlighting societal changes, dominance of Christian nations, and advancements in technology (e.g., abandonment of camels, railways, spread of canals) are linked to the Messiah’s time.

3. Fulfillment of Prophecies
•Hazrat Mirza Ghulam Ahmad (as) presents evidence that he fulfills the criteria of the Promised Messiah through:
•Prophetic signs such as societal transformation, dominance of Christianity, and technological advancements.
•The Quranic description of a reformer appearing during the decadence of faith and morality.

4. Response to Critics
•The document addresses objections to the authenticity of Hadith and challenges claims that the Messiah and Mahdi are separate entities.
•It emphasizes the importance of interpreting religious prophecies metaphorically rather than literally, aligning them with historical and current realities.

5. Islamic Practices and Continuity
•The author highlights the importance of Hadith in preserving Islamic practices such as prayer and fasting, which are not detailed in the Quran.
•Denying the reliability of Hadith undermines the authenticity of Islamic rituals and history.

6. Signs of the Latter Days
•The Quranic verses about societal and natural changes (e.g., spread of knowledge, abandonment of camels, use of advanced transportation) are interpreted as signs of the Promised Messiah’s advent.
•The role of Christian dominance and the rise of materialism are central themes linked to the age of the Messiah.

Conclusion

The document argues that Hazrat Mirza Ghulam Ahmad (as) fulfills the prophecies of the Quran and Hadith as the Promised Messiah and Mahdi. It calls on readers to evaluate the evidence with an open mind, recognizing the spiritual and practical transformations of the age as foretold in Islamic scripture.

Wa Alaikum Assalam,

Thank you for your detailed response. As an Ahmadi Muslim, I appreciate your engagement with the Qur’an and these discussions about its meanings. Let me address your concerns in a structured manner:

1. Retrospective Interpretation and Classical Tafsir

It is true that classical scholars like Al-Tabari, Ibn Kathir, and Al-Qurtubi did not link verses like Surah Al-Anbiya (21:30) to modern scientific discoveries such as the Big Bang. However, this does not invalidate newer interpretations. The Qur’an itself declares it to be a book for all times, saying:

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.” (41:53)

Ahmadiyya interpretations seek to reconcile the Qur’an’s timeless truths with expanding human knowledge. Just because an interpretation wasn’t articulated by earlier scholars does not mean it is invalid—our understanding of the natural world has evolved, and so can our appreciation of Qur’anic verses.

2. Ard as Matter or Terrestrial Existence

You asked for specific references where “Ard” (commonly translated as earth) has been interpreted more broadly to mean “matter” or “terrestrial existence.” While classical scholars may not have directly mentioned this, the Ahmadiyya understanding stems from the Qur’an’s own usage of language. The term Ard has been used in different contexts, including:
•Earth as a planet (e.g., Surah 2:22: “Who made the earth a resting place for you…”).
•Land or specific regions (e.g., Surah 12:56: “Joseph was established in the land”).
•Symbolic meanings of existence or creation (e.g., Surah 7:10: “And We have established you in the earth…”).

The interpretation of Ard as “matter” aligns with the Ahmadiyya belief that the Qur’an contains layers of meanings. This broader understanding can also be inferred from writings of Hazrat Mirza Tahir Ahmad (rh), particularly in his book Revelation, Rationality, Knowledge & Truth, where he links Qur’anic concepts to scientific realities.

3. Scientific Consistency and the Creation of Earth and Heavens

Surah 41:9-12 is often cited to argue the sequential creation of the earth and heavens. However, Ahmadiyya understanding interprets these verses metaphorically, not as a literal chronological sequence. The “four days” mentioned signify phases of creation, not 24-hour periods.

The idea that earth’s formation followed the Big Bang billions of years later is not contradictory to the Qur’an. The verses reflect Allah’s gradual creative process, as also mentioned:

“Are you a more difficult creation or is the heaven? He (Allah) constructed it. He raised its height and perfected it. And He darkened its night and extracted its brightness. And after that He spread the earth…” (79:27-30)

The Qur’an often describes creation in a way that aligns with human perception rather than a linear scientific timeline. Ahmadi interpretation emphasizes harmony between such verses and scientific discoveries.

4. Who Are the “Unbelievers” in Surah 21:30?

This question reflects a misunderstanding of the Qur’anic style. The Qur’an frequently addresses unbelievers of the Prophet Muhammad’s (sa) time to draw their attention to signs of Allah’s power.

When the verse says, “Do not the unbelievers see that the heavens and the earth were a closed-up mass?” it is rhetorical. It highlights Allah’s creative power, inviting reflection on His ability to create and sustain life. The mention of “unbelievers” is not about their existence at the time of the Big Bang but about their rejection of Allah’s signs in their present day. 5. Why Link the Qur’an to Science?

It is not about forcing compatibility but recognizing that the Qur’an is a living scripture. The Promised Messiah, Hazrat Mirza Ghulam Ahmad (as), emphasized that the Qur’an’s teachings would align with human knowledge as it progressed. This includes discoveries like the Big Bang theory, which reflects the Qur’an’s metaphorical description of creation.

Conclusion

The Ahmadiyya understanding of the Qur’an is rooted in the belief that it is a living and dynamic book. While interpretations like linking Surah 21:30 to the Big Bang may not be found in classical tafsir, they reflect the Qur’an’s ability to speak to modern minds. It is not an attempt to “fit” the Qur’an to science but to appreciate its harmony with advancing human understanding.

The responses of the Promised Messiah (as), Hazrat Mirza Ghulam Ahmad, to various religious and philosophical groups were rooted in the teachings of Islam, with a focus on reason, revelation, and the superiority of the Islamic faith as revived through his claim to be the reformer of the age. Below is an overview based on his writings:

1. Atheists
•Key Argument: The Promised Messiah (as) argued that atheism fails to provide a satisfactory explanation for the creation, order, and purpose of the universe. He emphasized the evidence of a Creator through the natural world, human conscience, and the fulfillment of prophecies.
•Response: He called for atheists to observe the signs of God in nature, history, and divine revelation. He challenged atheists to reflect on the inability of mere chance to produce the intricacies of life and the universe.
•Invitation: Atheists were invited to experience Islam through prayer, which he asserted would reveal the living God.

2. Agnostics
•Key Argument: Agnostics often express doubt about the existence of God due to a lack of evidence. The Promised Messiah (as) emphasized the experiential aspect of faith in Islam, arguing that true knowledge of God is attainable through direct personal experiences and revelation.
•Response: He encouraged agnostics to explore the Qur’an, engage in sincere prayer, and seek divine guidance. He argued that doubt arises from spiritual neglect and can be overcome by actively seeking God.
•Invitation: Agnostics were called to investigate the truth of Islam rationally and spiritually.

3. Anti-Theists
•Key Argument: Anti-theists actively oppose belief in God, often citing religion as harmful. The Promised Messiah (as) responded by showing the transformative moral and spiritual benefits of Islam and its compatibility with reason and science.
•Response: He highlighted the universality and peace-promoting nature of Islam, arguing that true religion, when practiced correctly, is the solution to human suffering, not its cause.
•Invitation: Anti-theists were urged to objectively study the teachings of Islam and to observe the practical proof of its divine origin through its influence on human lives.

4. Judaism
•Key Argument: While respecting the Torah as a revealed book, the Promised Messiah (as) emphasized that Judaism had deviated from its original teachings and failed to accept the finality of Prophethood in the person of Muhammad (sa).
•Response: He argued that Jesus (as) had come as a reformer for the Jewish people, and that Muhammad (sa) was the culmination of divine guidance for all humanity. He called Jewish people to acknowledge the prophecies about the advent of the Holy Prophet (sa) in their scriptures.
•Invitation: Jewish people were invited to Islam as the fulfillment of their own spiritual legacy.

5. Hinduism
•Key Argument: The Promised Messiah (as) acknowledged the divine origin of Hinduism but emphasized that it had become corrupted over time with practices such as idol worship and caste discrimination.
•Response: He praised the noble teachings of figures like Krishna but clarified that true monotheism and divine guidance are preserved in Islam. He argued against the doctrine of reincarnation, emphasizing accountability and resurrection as more logical.
•Invitation: Hindus were invited to recognize Islam as the completion of their religious evolution. 6. Christians
•Key Argument: The Promised Messiah (as) refuted the divinity of Jesus (as), the concept of the Trinity, and the doctrine of atonement. He argued that these ideas are inconsistent with the teachings of Jesus and reason.
•Response: He emphasized that Jesus (as) was a prophet, not God, and that salvation comes through righteousness and submission to God, not vicarious atonement. He presented Islam as the pure monotheistic religion that fulfilled the teachings of Jesus (as).
•Invitation: Christians were called to Islam as the true continuation and completion of the Abrahamic tradition.

7. Other 72 Muslim Sects
•Key Argument: The Promised Messiah (as) viewed the Muslim sects as having deviated from the true teachings of Islam due to dogmatism, misinterpretation of the Qur’an, and rejection of divine guidance in the form of the Promised Messiah.
•Response: He declared himself the reformer and Mahdi foretold by the Holy Prophet (sa) and called on Muslims to unite under the banner of the Ahmadiyya Jama‘at. He emphasized the need for revival through spiritual reform and adherence to the Qur’an and Sunnah.
•Invitation: Muslims were urged to recognize his claim as the Promised Messiah and Mahdi to restore Islam to its pristine purity.

General Approach

The Promised Messiah (as) employed reason, scripture, and spiritual arguments to address all these groups, focusing on the universality and truth of Islam. He invited all of humanity to Islam as the final and most complete guidance from God.

The Quran is a profound scripture that reflects both spiritual guidance and remarkable harmony with scientific understanding. Let’s address the points raised systematically, defending the Quran’s descriptions while showing how its scientific insights surpass those found in other religious texts like the Bible.

1. Does the Quran describe stars as ornaments and lamps (Sura 37:6, 41:12)?

The Quran does use metaphorical language, such as calling stars “lamps” or “adornments” in the lowest heaven. However, these descriptions align with human perception of stars as bright points of light beautifying the night sky. The metaphor doesn’t negate the fact that stars are also suns, which can be understood from other verses emphasizing celestial phenomena.

The Quran states:

“And We have certainly beautified the nearest heaven with stars…” (Sura 37:6)

This verse is metaphorical, emphasizing beauty and order, not physical properties. Moreover, the Quran repeatedly calls humans to reflect on the cosmos, encouraging exploration and understanding, which aligns with modern discoveries.

2. Does the Quran recognize that stars are suns?

While the Quran doesn’t explicitly state “stars are suns,” it hints at their dual roles as light sources and celestial objects. For instance:

“Blessed is He who has placed in the sky great stars and placed therein a [burning] lamp and luminous moon.” (Sura 25:61)

The word for “lamp” (siraj) describes the sun (Sura 78:13) as a source of radiance, while stars are described as similar sources of light (kawkab). This implies an understanding that stars are self-luminous like the sun, contrasting with the moon’s reflected light.

3. Does the Quran claim the sun moves in an orbit, and is this false?

The Quran asserts that the sun moves in an orbit:

“And the sun runs on its fixed course for a term [appointed]. That is the decree of the Almighty, the All-Knowing.” (Sura 36:38)

Modern science confirms this. The sun orbits the center of the Milky Way at about 828,000 km/h, taking roughly 230 million years for one revolution. Critics misinterpret this verse by assuming it refers only to the sun’s relation to Earth. The Quran does not claim geocentrism but acknowledges the sun’s motion within the galaxy, which was unknown at the time of revelation.

4. How are the seven heavens and the lowest heaven defined?

The Quran’s “seven heavens” (Sura 41:12) is best understood metaphorically or as layers of the universe. The lowest heaven (first layer) corresponds to the observable universe. Astronomical objects like stars, galaxies, and nebulae are all within this layer, consistent with modern cosmology.

The Quran does not limit “heavens” to rain clouds. Verses like Sura 55:33 encourage exploring the cosmos:

“O assembly of jinn and men, if you are able to pass beyond the regions of the heavens and the earth, then do so. You will not pass except by authority.”

This verse reflects an expansive view of the heavens beyond Earth’s atmosphere.

5. Why does the Quran assign 4 periods to Earth and 2 to the heavens?

The Quran’s creation timeline is not chronological but emphasizes proportions and processes. In Sura 41:9–12, the Earth’s creation is detailed first, followed by the heavens. However, this doesn’t imply Earth predates the universe. Rather, it highlights the significance of Earth for human life.

Modern astrophysics shows that Earth formed after the universe’s inception. This complements the Quranic view of Earth being uniquely prepared for life, even if described separately from cosmic origins. 6. Scientific accuracy of the Quran vs. the Bible

The Quran avoids many scientifically incorrect statements found in other scriptures, such as:
•Flat Earth: The Bible mentions a flat Earth with pillars (Job 9:6), while the Quran describes Earth as an “expanse” (Sura 79:30), compatible with its spherical shape.
•Fixed Sun: The Bible claims the sun is stationary (Ecclesiastes 1:5), whereas the Quran accurately depicts the sun in motion (Sura 36:38).
•Creation Order: The Bible’s Genesis account has contradictions, like light before the sun (Genesis 1:3–19), while the Quran’s descriptions align with modern cosmology.

7. Does the Quran prioritize Earth over the universe?

The Quran’s focus on Earth stems from its relevance to humans, not its physical priority. Earth’s detailed creation emphasizes its suitability for life:

“And We have spread out the earth, set therein mountains firm, and produced therein every kind of beautiful growth (in pairs).” (Sura 50:7)

This complements scientific understanding of Earth as uniquely suited for complex life in the universe.

8. Conclusion: Quran’s scientific insight

The Quran avoids the errors of ancient cosmologies, offering accurate insights ahead of its time. It encourages exploration, reflection, and awe at the universe’s complexity. By comparison, the Bible contains more inaccuracies and lacks the Quran’s encouragement for scientific inquiry. The Quran remains a timeless testament to the harmony between faith and reason.

The Quran contains numerous verses that align with modern scientific discoveries, ranging from cosmology to biology, physics, and even concepts of unification in nature. Here is a detailed exploration of these insights, including embryology and Abdus Salam’s Grand Unification.

1. Cosmology and the Origin of the Universe

The Quran describes the creation of the universe in terms remarkably consistent with the Big Bang Theory:

“Do not the disbelievers see that the heavens and the earth were a closed-up mass, then We split them apart? And We made from water every living thing. Will they not then believe?” (Sura 21:30)

This verse mirrors the Big Bang model, where the universe began as a singularity and expanded. The mention of water as the basis of life is another scientifically accurate insight, as water is essential for all known life forms.

The concept of the expanding universe is also addressed:

“And the heaven We constructed with strength, and indeed, We are [its] expander.” (Sura 51:47)

This aligns with Edwin Hubble’s discovery of the universe’s expansion.

2. The Orbit of Celestial Bodies

The Quran accurately describes the motion of celestial bodies, including the sun and moon:

“It is He who created the night and the day, and the sun and the moon; each floating in its orbit.” (Sura 21:33)

Modern astronomy confirms that the sun and other celestial bodies are in constant motion. The sun, for example, orbits the center of the Milky Way, taking approximately 230 million years to complete one revolution.