Prophets Leave No Inheritance?

The allegation of the non Ahmadi Muslims against the Promised Messiah, Hazrat Mirza Ghulam Ahmad(as) is that Prophets do not leave inheritance. This is totally false and has no basis. They try to quote a hadith of Bukhari which states: 

حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبَانَ، أَخْبَرَنَا ابْنُ الْمُبَارَكِ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ “‏ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏”‏‏.‏

Narrated `Aisha:

The Prophet (ﷺ) said, “Our property should not be inherited, and whatever we leave, is to be spent in charity.”(Bukhari, Volume 8, Book 80, Hadith #719)

This hadith is specifically referring to the Holy Prophet Muhammad(saw) himself not all of the prophets. This is the misunderstanding which the non Ahmadi Muslims have because they do not read the Qur’an. The Qur’an has clearly showed us prophets leaving inheritance.

Allah states:



And Solomon was heir to David. And he said, ‘O ye people, we have been taught the language of birds; and we have had everything bestowed upon us. This indeed is God’smanifest grace.’(Chapter 27 Verse 17)

Further Allah states:



‘That he may be heir to me and to the House of Jacob. And make him, my Lord, well-pleasing to Thee.’(Chapter 19 Verse 7)

A Bukhari hadith further clears up the misconception of the non Ahmadis trying to claim that this ahadith refers to all prophets. This hadith is also in Bukhari and states: 

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي مَالِكُ بْنُ أَوْسِ بْنِ الْحَدَثَانِ،، وَكَانَ، مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ ذَكَرَ لِي مِنْ حَدِيثِهِ ذَلِكَ، فَانْطَلَقْتُ حَتَّى دَخَلْتُ عَلَيْهِ فَسَأَلْتُهُ فَقَالَ انْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى عُمَرَ فَأَتَاهُ حَاجِبُهُ يَرْفَأُ فَقَالَ هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ قَالَ نَعَمْ‏.‏ فَأَذِنَ لَهُمْ، ثُمَّ قَالَ هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ قَالَ نَعَمْ‏.‏ قَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا‏.‏ قَالَ أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏”‏‏.‏ يُرِيدُ رَسُولُ اللَّهِ صلى الله عليه وسلم نَفْسَهُ‏.‏ فَقَالَ الرَّهْطُ قَدْ قَالَ ذَلِكَ‏.‏ فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ذَلِكَ قَالاَ قَدْ قَالَ ذَلِكَ‏.‏ قَالَ عُمَرُ فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ، إِنَّ اللَّهَ قَدْ كَانَ خَصَّ رَسُولَهُ صلى الله عليه وسلم فِي هَذَا الْفَىْءِ بِشَىْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ، فَقَالَ عَزَّ وَجَلَّ ‏{‏مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ‏}‏ إِلَى قَوْلِهِ ‏{‏قَدِيرٌ‏}‏ فَكَانَتْ خَالِصَةً لِرَسُولِ اللَّهِ صلى الله عليه وسلم وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ، وَلاَ اسْتَأْثَرَ بِهَا عَلَيْكُمْ، لَقَدْ أَعْطَاكُمُوهُ وَبَثَّهَا فِيكُمْ، حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ، فَكَانَ النَّبِيُّ صلى الله عليه وسلم يُنْفِقُ عَلَى أَهْلِهِ مِنْ هَذَا الْمَالِ نَفَقَةَ سَنَتِهِ، ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ، فَعَمِلَ بِذَلِكَ رَسُولُ اللَّهِ صلى الله عليه وسلم حَيَاتَهُ، أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ ذَلِكَ قَالُوا نَعَمْ‏.‏ ثُمَّ قَالَ لِعَلِيٍّ وَعَبَّاسٍ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ ذَلِكَ قَالاَ نَعَمْ‏.‏ فَتَوَفَّى اللَّهُ نَبِيَّهُ صلى الله عليه وسلم فَقَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَضَهَا فَعَمِلَ بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَقُلْتُ أَنَا وَلِيُّ وَلِيِّ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا مَا عَمِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَبُو بَكْرٍ، ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ، وَأَمْرُكُمَا جَمِيعٌ، جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ، وَأَتَانِي هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا فَقُلْتُ إِنْ شِئْتُمَا دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ، فَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ، فَوَاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، لاَ أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ، فَإِنْ عَجَزْتُمَا فَادْفَعَاهَا إِلَىَّ، فَأَنَا أَكْفِيكُمَاهَا‏.‏

Narrated Malik bin Aus:

‘I went and entered upon `Umar, his doorman, Yarfa came saying `Uthman, `Abdur-Rahman, Az- Zubair and Sa`d are asking your permission (to see you). May I admit them? `Umar said, ‘Yes.’ So he admitted them Then he came again and said, ‘May I admit `Ali and `Abbas?’ He said, ‘Yes.’ `Abbas said, ‘O, chief of the believers! Judge between me and this man (Ali ). `Umar said, ‘I beseech you by Allah by Whose permission both the heaven and the earth exist, do you know that Allah’s Messenger (ﷺ) said, ‘Our property will not be inherited, and whatever we leave (after our death) is to be spent in charity?’ And by that Allah’s Messenger (ﷺ) meant himself.’ The group said, ‘(No doubt), he said so.’ `Umar then faced `Ali and `Abbas and said, ‘Do you both know that Allah’s Messenger (ﷺ) said that?’ They replied, ‘(No doubt), he said so.’ `Umar said, ‘So let me talk to you about this matter. Allah favored His Apostle with something of this Fai’ (i.e. booty won by the Muslims at war without fighting) which He did not give to anybody else; Allah said:– ‘And what Allah gave to His Apostle ( Fai’ Booty) ………to do all things….(59.6) And so that property was only for Allah’s Messenger (ﷺ) . Yet, by Allah, he neither gathered that property for himself nor withheld it from you, but he gave its income to you, and distributed it among you till there remained the present property out of which the Prophet (ﷺ) used to spend the yearly maintenance for his family, and whatever used to remain, he used to spend it where Allah’s property is spent (i.e. in charity etc.). Allah’s Messenger (ﷺ) followed that throughout his life. Now I beseech you by Allah, do you know all that?’ They said, ‘Yes.’ `Umar then said to `Ali and `Abbas, ‘I beseech you by Allah, do you know that?’ Both of them said, ‘Yes.’ `Umar added, ‘And when the Prophet (ﷺ) died, Abu Bakr said, ‘ I am the successor of Allah’s Messenger (ﷺ), and took charge of that property and managed it in the same way as Allah’s Messenger (ﷺ) did. Then I took charge of this property for two years during which I managed it as Allah’s Messenger (ﷺ) and Abu Bakr did. Then you both (`Ali and `Abbas) came to talk to me, bearing the same claim and presenting the same case. (O `Abbas!) You came to me asking for your share from the property of your nephew, and this man (Ali) came to me, asking for the share of h is wife from the property of her father. I said, ‘If you both wish, I will give that to you on that condition (i.e. that you would follow the way of the Prophet (ﷺ) and Abu Bakr and as I (`Umar) have done in man aging it).’ Now both of you seek of me a verdict other than that? Lo! By Allah, by Whose permission both the heaven and the earth exist, I will not give any verdict other than that till the Hour is established. If you are unable to manage it, then return it to me, and I will be sufficient to manage it on your behalf.'(Sahih Bukhari, Volume 8, Book 80, Hadith #720)

This hadith makes it clear that the Prophet Muhammad(saw) was referring to only himself. The Qur’an has also proven it by showing that other prophets did indeed leave inheritance.

Did Mirza Ghulam Ahmad(as) Steal His Father’s Pension?

The non Ahmadis once again have tried to make an allegation against the Prophet of Allah by trying to misquote statements and twist them into a whole different meaning. They falsely translate passages with the intention of deceiving people. This allegation is just another lie by the anti Ahmadis.

They falsely quote from the biography of Mirza Ghulam Ahmad(as):

Mother (wife of Mirza) told me (son of Mirza) that once during his youth Hazrat Maseeh Mowood (Mirza Qadiani) went to collect the pensin of your grandfather, then Mirza Imamdin went after him. When he (Mirza) recieved the pension, then he (Imamdin) enticed him (Mirza) and instead of Qadian took him away, and took him here and there. Then when he (Mirza) squandered all the money, he (Imamdin) left you and went away.

This is a complete lie. In reality the passage states:

My respected mother narrates: Once in his youth The Promised Messiah went to collect your grandfather’s (ie. The Promised Messiah’s father) pension. Behind him, Mirza Imamuddin followed. When he (The Promised Messiah) collected the pension, Mirza Imamuddin tricked and defrauded him away from Qadian to somewhere else and took him from here to there. When he (Imamuddin) had squandered all the money, he (Imamuddin) left him (the Promised Messiah) and went away.

Just like the uncle of the Holy Prophet Muhammad(saw) was a severe opponent of Islam, so was the cousin of Mirza Ghulam Ahmad(as) named Mirza Imamuddin. The anti Ahmadis have purposely mistranslated the passage and have accused Ahmad(as) for stealing the pension when this is totally false. It was his cousin who stole the pension from him and I’m sure the anti Ahmadis who spread these lies are aware of this and have the intention to misguide people.

Now one can possibly say that the anti Ahmadis made a mistake and that it was an accident. But the has clearly stated :

“Jab Usnai sara rupaya ura kar khatam kardiya, to aap ko chor kar kaheen oar chala gaya” Anyone who has even a little knowledge of Urdu can see that the sentence is referring to two different people. One is referred to as “us” and the other is referred to as “aap”. In the entire paragraph Ahmad(as) is referred to as aap which respect. How can the Anti Ahmadis really claim that in the final sentence the narrator changes the entire sequence of the sentence and starts to refer to Ahmad(as) as “us” to confuse people? This is a statement full of ignorance. Anyone with even a little knowledge of Urdu can see that the person whos tole the money was the anti Ahmadi named Imam Ud Din. In the entire translation the anti Ahmadis themselves address Ahmad(as) with “aap” while using “us” for Imam Ud Din.

The anti Ahmadis have further mistranslated words here as well. They translate the words “dhoka” and “pisla” to mean entice while entice means tempt and gives the impression that Ahmad(as) had a temptation and wanted to steal the money. Dhoka and Pisla have no relation to the word tempt at all. They would mean defrauded and tricked.

The translation of the Anti Ahmadis is a total lie and has been exposed. The next allegation which comes up is that Ahmad(as) was robbed which shows he was not strong enough to be a prophet. Now where in the Qur’an does it say that a Prophet has to be strong enough to fight the criminals and cannot be robbed? All prophets were persecuted by the opponents. Does this make all prophets false? This itself shows their truthfulness, that despite all of the opposition they are always successful and their message spreads worldwide. This allegation further shows us the lack of Quranic knowledge the anti Ahmadis have. Allah states:











Allah States:And when they despaired of him, they retired, conferring together in private. Their leader said, “Know ye not that your father has taken from you a solemn promise in the name of Allah and how, before this, you failed in your duty with respect to Joseph? I will, therefore, not leave the land until my father permits me or Allah decides for me. And He is the Best of judges. “Return ye to your father and say, ‘O our father, thy son has stolen and we have stated only what we know and we could not be guardians over the unseen.‘And inquire of the people of the city wherein we were, and of the caravan with which we came, and certainly we are speaking the truth.’” He replied, ‘Nay, but your souls have embellished to you this thing. So now comely patience is good for me. May be Allah will bring them all to me; for He is the All-Knowing, the Wise.’And he turned away from them and said, ‘O my grief for Joseph!’ And his eyes became white because of grief, and he was suppressing his sorrow.(Chapter 12 Verses 81-85)

Allah Has clearly Told us that Yaqub (as) was overwhelmed with sorrow and even began to cry. He was weeping for many years for his son Yusuf(as) and now with one more of his sons who he loved wholeheartedly was snatched away from him which almost caused him to lose his sight. Will the Non Ahmadis now reject Yaqub (as) as a prophet of Allah?

Fatima(ra) Dishonored?

The Anti Ahmadis put this allegation out a lot also that the Promised Messiah(as) was God Forbid disrespectful to Hazrat Fatima (ra) who was the youngest daughter of the Prophet(saw) by saying that in a dream, he placed his head upon her lap. It should however be kept in mind that he was not disrespectful to her in any way, and everyone would see that while he was narrating the vision in which he placed his head on her lap, he used the words “like a kind mother”. This shows that it was out of her motherly love for Ahmad(As) that in the dream his head was upon her lap and Ahmad(As) has bestowed this spiritual experience since he is a spiritual son of Hazrat Fatima(ra)’s lineage.

The Original quote for the readers is page 503 (see the footnote to the footnote on that page) of his Barahin-e-Ahmadiyya [vol. 4] (1880-1884):

“Then at that time there appeared five handsome, pleasing and beautiful persons, namely, the Messenger of God, peace be upon him, Ali, Hasan, Husain and Fatima, may God be pleased with them. One of them, and I seem to remember that it was Fatima, with tremendous love and affection, LIKE A KIND MOTHER, put my head upon her lap.”

This once again exposes the Anti Ahmadis who try to lie about Ahmad(as). They lie without even reading the context and is a clear fabrication against Hazrat Fatima(ra) also. THey twisted the words to give the impression that Ahmad(As) was nauzobila disrespectful to Hazrat Fatima(ra).

Here is a vision of a famous Muslim saint, Hazrat Syed Shaikh Abdul Qadir Jilani:

“Hazrat Syed Abdul-Qadir Jilani said, ‘I saw a vision, in which I was in the lap of Hazrat Aishah (ra), and I was suckling on her right breast. After that I expressed the left one, and suckled on it. Then, the Holy Prophet (pbuh) entered’.” (Qalaid-ul-Jawahir fi-Manaqib ash-Sheikh Abdul-Qadir Jilani, Egyptian edition, p. 57, line 8.)

The point is that Aisha(ra) had no offspring so her and Hazrat Syed Abdul Qadir Gilani had no relation with her, but only a spiritual nature relationship. In Ahmad(As)’s vision it was both physical and spiritual since he is a descendant of Hazrat Fatima(ra). It is absurd that the Anti Ahmadi’s mock Ahmad(as) who is the Messiah(as) but ignore Hazrat Syed Abdul Qadir Jilani’s vision.It is indeed clear that never did Mirza Ghulam Ahmad(as) dishonor Fatima(ra).

Hung A Cat?

This is another clear lie of the Anti Ahmadi opponents as they have no allegations left so they have started to falsely lie about Mirza Ghulam Ahmad(as).

The full DREAM is as follows:

I saw in a dream that a cat sought to attack a pigeon belonging to us. It would not desist despite my repeated efforts to turn it away. Then I cut off its nose and though it was bleeding it still persisted in its effort. Then I caught hold of it by its neck and started rubbing its face on the ground but it continued to raise it, till in the end I said: Let us hang it. [al-Badr, vol. 2, no. 34, September 11, 1903, p. 365 and Notebook of the Revelations of the Promised Messiah as, p. 15]

This is not a incident which took place physically rather it is a dream and we know that dreams are not to be taken literally.

Here are some examples from the Holy Quran. Allah states:







Remember the time when Joseph said to his father, ‘O my father, I saw in a dream eleven stars and the sun and the moon, I saw them making obeisance to me.’ He said, ‘O my darling son, relate not thy dream to thy brothers, lest they contrive a plot against thee; for Satan is to man an open enemy. (Chapter 12 verse 5-7)

Now will these anti Ahmadi also blame Joseph (As) for this vision? The stars and sun do not prostrate to humans rather to Allah alone. He narrated this dream to his father and he even had no objection to this vision. So were they lying? Did Joseph(as) lie to us God forbid? Will the anti Ahmadis raise this Allegation on Joseph(as) also?

In the same Surah, Allah states:



And with him there entered the prison two young men. One of them said, ‘I saw myself in a dream pressing wine.’ And the other said, ‘I saw myself in a dream carrying upon my head bread of which the birds are eating. Inform us of the interpretation thereof; for we see thee to be of the righteous.’(Chapter 12 verse 37)

These two people ask for the interpretation of the dream. They were in jail how can their dreams be physical? Yusuf(As) did not reply by saying no you are lying where is the bread or wine rather he interpreted the dreams by saying you will be saved and the bird one would be hanged. Even after he would be hanged the birds would not eat from his head. Allah explains this interpretation in the Quran and shows us don’t take these things physical.

In the same Surah in Verses 44-45 Allah states:





And the King said, ‘I see in a dream seven fat kine which seven lean ones eat up, and seven green ears of corn and seven others withered. O ye chiefs, explain to me the meaning of my dream if you can interpret a dream.’ They replied, ‘They are confused dreams, and we do not know the interpretation of such confused dreams.’ (Chapter 12 Verses 44-45)

The king also saw a vision where seven fat cows were being eaten by seven lean and seven green spikes of grain. Cows are not eaten by plants rather eat plants. Now do we say the king lied? Yusuf(As) heard this dream and did not say you lied rather he explained the dream. Allah did not mention the dream and say the king lied rather he explained the dream.

Allah also states:



When Allah showed them to thee in thy dream as few; and if He had shown them to thee as many, you would have surely faltered and would have disagreed with one another about the matter; but Allah saved you. Surely, He has full knowledge of what is in your breasts.(Chapter 8 Verse 44)

Allah showed the greatest prophet that these people were few in number. Now God forbid the ones who accused the vision of Ahmad(As) will they also accuse this? Allah has told us this dream in Quran that the things Allah shows in visions are not necessarily physical.

Another Hadith of Bukhari states: 

حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ الْجَرْمِيُّ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ عُبَيْدَةَ بْنِ نَشِيطٍ ـ وَكَانَ فِي مَوْضِعٍ آخَرَ اسْمُهُ عَبْدُ اللَّهِ ـ أَنَّ عُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ بْنِ عُتْبَةَ قَالَ بَلَغَنَا أَنَّ مُسَيْلِمَةَ الْكَذَّابَ قَدِمَ الْمَدِينَةَ، فَنَزَلَ فِي دَارِ بِنْتِ الْحَارِثِ، وَكَانَ تَحْتَهُ بِنْتُ الْحَارِثِ بْنِ كُرَيْزٍ، وَهْىَ أُمُّ عَبْدِ اللَّهِ بْنِ عَامِرٍ، فَأَتَاهُ رَسُولُ اللَّهِ صلى الله عليه وسلم وَمَعَهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ، وَهْوَ الَّذِي يُقَالُ لَهُ خَطِيبُ رَسُولِ اللَّهِ صلى الله عليه وسلم وَفِي يَدِ رَسُولِ اللَّهِ صلى الله عليه وسلم قَضِيبٌ، فَوَقَفَ عَلَيْهِ فَكَلَّمَهُ فَقَالَ لَهُ مُسَيْلِمَةُ إِنْ شِئْتَ خَلَّيْتَ بَيْنَنَا وَبَيْنَ الأَمْرِ، ثُمَّ جَعَلْتَهُ لَنَا بَعْدَكَ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ لَوْ سَأَلْتَنِي هَذَا الْقَضِيبَ مَا أَعْطَيْتُكَهُ وَإِنِّي لأَرَاكَ الَّذِي أُرِيتُ فِيهِ مَا أُرِيتُ، وَهَذَا ثَابِتُ بْنُ قَيْسٍ وَسَيُجِيبُكَ عَنِّي ‏”‏‏.‏ فَانْصَرَفَ النَّبِيُّ صلى الله عليه وسلم‏.‏ قَالَ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ سَأَلْتُ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ عَنْ رُؤْيَا، رَسُولِ اللَّهِ صلى الله عليه وسلم الَّتِي ذَكَرَ فَقَالَ ابْنُ عَبَّاسٍ ذُكِرَ لِي أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ بَيْنَا أَنَا نَائِمٌ أُرِيتُ أَنَّهُ وُضِعَ فِي يَدَىَّ سِوَارَانِ مِنْ ذَهَبٍ، فَفُظِعْتُهُمَا وَكَرِهْتُهُمَا، فَأُذِنَ لِي فَنَفَخْتُهُمَا فَطَارَا، فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ ‏”‏‏.‏ فَقَالَ عُبَيْدُ اللَّهِ أَحَدُهُمَا الْعَنْسِيُّ الَّذِي قَتَلَهُ فَيْرُوزُ بِالْيَمَنِ، وَالآخَرُ مُسَيْلِمَةُ الْكَذَّابُ‏.‏
 

Narrated Ubaidullah bin `Abdullah bin `Utba:

We were informed that Musailima Al-Kadhdhab had arrived in Medina and stayed in the house of the daughter of Al-Harith. The daughter of Al-Harith bin Kuraiz was his wife and she was the mother of `Abdullah bin ‘Amir. There came to him Allah’s Messenger (ﷺ) accompanied by Thabit bin Qais bin Shammas who was called the orator of Allah’s Messenger (ﷺ). Allah’s Messenger (ﷺ) had a stick in his hand then. The Prophet (ﷺ) stopped before Musailima and spoke to him. Musailima said to him, “If you wish, we would not interfere between you and the rule, on condition that the rule will be ours after you… The Prophet said, “If you asked me for this stick, I would not give it to you. I think you are the same person who was shown to me in a dream. And this is Thabit bin Al-Qais who will answer you on my behalf.” The Prophet (ﷺ) then went away. I asked Ibn `Abbas about the dream Allah’s Messenger (ﷺ) had mentioned. Ibn `Abbas said, “Someone told me that the Prophet (ﷺ) said, “When I was sleeping, I saw in a dream that two gold bangles were put in my hands, and that frightened me and made me dislike them. Then I was allowed to blow on them, and when I blew at them, both of them flew. Then I interpreted them as two liars who would appear.’ One of them was Al-`Ansi who was killed by Fairuz in Yemen and the other was Musailima Al-Kadhdbab.”(Sahih Bukhari Vol. 5, Book 59, Hadith #662

Now we know that according to Islam wearing Gold is haram in Islam. Now will anti Ahmadis say that Muhammad(saw) did something haram God forbid? When Muhammad(saw) said this dream not a single sahabi mocked this dream or accused it. Rather Muhammad(saw) explained the vision and he explained the dream and interpreted it.

Why did Ahmad(as) Leave His wife and make his Son Divorce?

There is nothing wrong with a Prophet making his son divorce or even divorcing himself and this is clear from the Qur’an and the Ahadith. For example when we look at the Qur’an Lut(as) did not only leave his wife, rather Allah told him to leave her to be ruined. According to the Sunni logic this is wrong.Allah states:


The messengers said, ‘O Lot, we are the messengers of thy Lord. They shall by no means reach thee. So depart with thy family in a part of the night, and let none of you look back, but thy wife. Surely, what is going to befall them shall also befall her. Verily, their appointed time is the morning. Is not the morning nigh?’ So when Our command came, We turned that town upside down and We rained upon it stones of clay, layer upon layer,(Chapter 11 verse 82-83)

As we see Lut (as) left his wife to be destroyed and was told by Allah she was wrong so if Ahmad(as) left his wife as well there is nothing wrong with it at all because its happened to previous prophets.

The second allegation that the Anti Ahmadis raise is that Ahmad(as) made his son divorce but prophets do not divorce their sons. This is just another allegation of an ignorant who has not read the ahadith of the Prophet Muhammad(saw). Here is the hadith as follows. It is extremely long but a clear incident of Abraham(as) making his son divorce someone he disliked:

وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ أَيُّوبَ السَّخْتِيَانِيِّ، وَكَثِيرِ بْنِ كَثِيرِ بْنِ الْمُطَّلِبِ بْنِ أَبِي وَدَاعَةَ،، يَزِيدُ أَحَدُهُمَا عَلَى الآخَرِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ ابْنُ عَبَّاسٍ أَوَّلَ مَا اتَّخَذَ النِّسَاءُ الْمِنْطَقَ مِنْ قِبَلِ أُمِّ إِسْمَاعِيلَ، اتَّخَذَتْ مِنْطَقًا لَتُعَفِّيَ أَثَرَهَا عَلَى سَارَةَ، ثُمَّ جَاءَ بِهَا إِبْرَاهِيمُ، وَبِابْنِهَا إِسْمَاعِيلَ وَهْىَ تُرْضِعُهُ حَتَّى وَضَعَهُمَا عِنْدَ الْبَيْتِ عِنْدَ دَوْحَةٍ، فَوْقَ زَمْزَمَ فِي أَعْلَى الْمَسْجِدِ، وَلَيْسَ بِمَكَّةَ يَوْمَئِذٍ أَحَدٌ، وَلَيْسَ بِهَا مَاءٌ، فَوَضَعَهُمَا هُنَالِكَ، وَوَضَعَ عِنْدَهُمَا جِرَابًا فِيهِ تَمْرٌ وَسِقَاءً فِيهِ مَاءٌ، ثُمَّ قَفَّى إِبْرَاهِيمُ مُنْطَلِقًا فَتَبِعَتْهُ أُمُّ إِسْمَاعِيلَ فَقَالَتْ يَا إِبْرَاهِيمُ أَيْنَ تَذْهَبُ وَتَتْرُكُنَا بِهَذَا الْوَادِي الَّذِي لَيْسَ فِيهِ إِنْسٌ وَلاَ شَىْءٌ فَقَالَتْ لَهُ ذَلِكَ مِرَارًا، وَجَعَلَ لاَ يَلْتَفِتُ إِلَيْهَا فَقَالَتْ لَهُ آللَّهُ الَّذِي أَمَرَكَ بِهَذَا قَالَ نَعَمْ‏.‏ قَالَتْ إِذًا لاَ يُضَيِّعُنَا‏.‏ ثُمَّ رَجَعَتْ، فَانْطَلَقَ إِبْرَاهِيمُ حَتَّى إِذَا كَانَ عِنْدَ الثَّنِيَّةِ حَيْثُ لاَ يَرَوْنَهُ اسْتَقْبَلَ بِوَجْهِهِ الْبَيْتَ، ثُمَّ دَعَا بِهَؤُلاَءِ الْكَلِمَاتِ وَرَفَعَ يَدَيْهِ، فَقَالَ ‏{‏رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ‏}‏ حَتَّى بَلَغَ ‏{‏يَشْكُرُونَ‏}‏‏.‏ وَجَعَلَتْ أُمُّ إِسْمَاعِيلَ تُرْضِعُ إِسْمَاعِيلَ، وَتَشْرَبُ مِنْ ذَلِكَ الْمَاءِ، حَتَّى إِذَا نَفِدَ مَا فِي السِّقَاءِ عَطِشَتْ وَعَطِشَ ابْنُهَا، وَجَعَلَتْ تَنْظُرُ إِلَيْهِ يَتَلَوَّى ـ أَوْ قَالَ يَتَلَبَّطُ ـ فَانْطَلَقَتْ كَرَاهِيَةَ أَنْ تَنْظُرَ إِلَيْهِ، فَوَجَدَتِ الصَّفَا أَقْرَبَ جَبَلٍ فِي الأَرْضِ يَلِيهَا، فَقَامَتْ عَلَيْهِ ثُمَّ اسْتَقْبَلَتِ الْوَادِيَ تَنْظُرُ هَلْ تَرَى أَحَدًا فَلَمْ تَرَ أَحَدًا، فَهَبَطَتْ مِنَ، الصَّفَا حَتَّى إِذَا بَلَغَتِ الْوَادِيَ رَفَعَتْ طَرَفَ دِرْعِهَا، ثُمَّ سَعَتْ سَعْىَ الإِنْسَانِ الْمَجْهُودِ، حَتَّى جَاوَزَتِ الْوَادِيَ، ثُمَّ أَتَتِ الْمَرْوَةَ، فَقَامَتْ عَلَيْهَا وَنَظَرَتْ هَلْ تَرَى أَحَدًا، فَلَمْ تَرَ أَحَدًا، فَفَعَلَتْ ذَلِكَ سَبْعَ مَرَّاتٍ ـ قَالَ ابْنُ عَبَّاسٍ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ فَذَلِكَ سَعْىُ النَّاسِ بَيْنَهُمَا ‏”‏‏.‏ ـ فَلَمَّا أَشْرَفَتْ عَلَى الْمَرْوَةِ سَمِعَتْ صَوْتًا، فَقَالَتْ صَهٍ‏.‏ تُرِيدَ نَفْسَهَا، ثُمَّ تَسَمَّعَتْ، فَسَمِعَتْ أَيْضًا، فَقَالَتْ قَدْ أَسْمَعْتَ، إِنْ كَانَ عِنْدَكَ غِوَاثٌ‏.‏ فَإِذَا هِيَ بِالْمَلَكِ، عِنْدَ مَوْضِعِ زَمْزَمَ، فَبَحَثَ بِعَقِبِهِ ـ أَوْ قَالَ بِجَنَاحِهِ ـ حَتَّى ظَهَرَ الْمَاءُ، فَجَعَلَتْ تُحَوِّضُهُ وَتَقُولُ بِيَدِهَا هَكَذَا، وَجَعَلَتْ تَغْرِفُ مِنَ الْمَاءِ فِي سِقَائِهَا، وَهْوَ يَفُورُ بَعْدَ مَا تَغْرِفُ ـ قَالَ ابْنُ عَبَّاسٍ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ يَرْحَمُ اللَّهُ أُمَّ إِسْمَاعِيلَ لَوْ تَرَكَتْ زَمْزَمَ ـ أَوْ قَالَ لَوْ لَمْ تَغْرِفْ مِنَ الْمَاءِ ـ لَكَانَتْ زَمْزَمُ عَيْنًا مَعِينًا ‏”‏‏.‏ ـ قَالَ فَشَرِبَتْ وَأَرْضَعَتْ وَلَدَهَا، فَقَالَ لَهَا الْمَلَكُ لاَ تَخَافُوا الضَّيْعَةَ، فَإِنَّ هَا هُنَا بَيْتَ اللَّهِ، يَبْنِي هَذَا الْغُلاَمُ، وَأَبُوهُ، وَإِنَّ اللَّهَ لاَ يُضِيعُ أَهْلَهُ‏.‏ وَكَانَ الْبَيْتُ مُرْتَفِعًا مِنَ الأَرْضِ كَالرَّابِيَةِ، تَأْتِيهِ السُّيُولُ فَتَأْخُذُ عَنْ يَمِينِهِ وَشِمَالِهِ، فَكَانَتْ كَذَلِكَ، حَتَّى مَرَّتْ بِهِمْ رُفْقَةٌ مِنْ جُرْهُمَ ـ أَوْ أَهْلُ بَيْتٍ مِنْ جُرْهُمَ ـ مُقْبِلِينَ مِنْ طَرِيقِ كَدَاءٍ فَنَزَلُوا فِي أَسْفَلِ مَكَّةَ، فَرَأَوْا طَائِرًا عَائِفًا‏.‏ فَقَالُوا إِنَّ هَذَا الطَّائِرَ لَيَدُورُ عَلَى مَاءٍ، لَعَهْدُنَا بِهَذَا الْوَادِي وَمَا فِيهِ مَاءٌ، فَأَرْسَلُوا جَرِيًّا أَوْ جَرِيَّيْنِ، فَإِذَا هُمْ بِالْمَاءِ، فَرَجَعُوا فَأَخْبَرُوهُمْ بِالْمَاءِ، فَأَقْبَلُوا، قَالَ وَأُمُّ إِسْمَاعِيلَ عِنْدَ الْمَاءِ فَقَالُوا أَتَأْذَنِينَ لَنَا أَنْ نَنْزِلَ عِنْدَكِ فَقَالَتْ نَعَمْ، وَلَكِنْ لاَ حَقَّ لَكُمْ فِي الْمَاءِ‏.‏ قَالُوا نَعَمْ‏.‏ قَالَ ابْنُ عَبَّاسٍ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ فَأَلْفَى ذَلِكَ أُمَّ إِسْمَاعِيلَ، وَهْىَ تُحِبُّ الإِنْسَ ‏”‏ فَنَزَلُوا وَأَرْسَلُوا إِلَى أَهْلِيهِمْ، فَنَزَلُوا مَعَهُمْ حَتَّى إِذَا كَانَ بِهَا أَهْلُ أَبْيَاتٍ مِنْهُمْ، وَشَبَّ الْغُلاَمُ، وَتَعَلَّمَ الْعَرَبِيَّةَ مِنْهُمْ، وَأَنْفَسَهُمْ وَأَعْجَبَهُمْ حِينَ شَبَّ، فَلَمَّا أَدْرَكَ زَوَّجُوهُ امْرَأَةً مِنْهُمْ، وَمَاتَتْ أُمُّ إِسْمَاعِيلَ، فَجَاءَ إِبْرَاهِيمُ، بَعْدَ مَا تَزَوَّجَ إِسْمَاعِيلُ يُطَالِعُ تَرِكَتَهُ، فَلَمْ يَجِدْ إِسْمَاعِيلَ، فَسَأَلَ امْرَأَتَهُ عَنْهُ فَقَالَتْ خَرَجَ يَبْتَغِي لَنَا‏.‏ ثُمَّ سَأَلَهَا عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ فَقَالَتْ نَحْنُ بِشَرٍّ، نَحْنُ فِي ضِيقٍ وَشِدَّةٍ‏.‏ فَشَكَتْ إِلَيْهِ‏.‏ قَالَ فَإِذَا جَاءَ زَوْجُكِ فَاقْرَئِي عَلَيْهِ السَّلاَمَ، وَقُولِي لَهُ يُغَيِّرْ عَتَبَةَ بَابِهِ‏.‏ فَلَمَّا جَاءَ إِسْمَاعِيلُ، كَأَنَّهُ آنَسَ شَيْئًا، فَقَالَ هَلْ جَاءَكُمْ مِنْ أَحَدٍ قَالَتْ نَعَمْ، جَاءَنَا شَيْخٌ كَذَا وَكَذَا، فَسَأَلَنَا عَنْكَ فَأَخْبَرْتُهُ، وَسَأَلَنِي كَيْفَ عَيْشُنَا فَأَخْبَرْتُهُ أَنَّا فِي جَهْدٍ وَشِدَّةٍ‏.‏ قَالَ فَهَلْ أَوْصَاكِ بِشَىْءٍ قَالَتْ نَعَمْ، أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ السَّلاَمَ، وَيَقُولُ غَيِّرْ عَتَبَةَ بَابِكَ‏.‏ قَالَ ذَاكِ أَبِي وَقَدْ أَمَرَنِي أَنْ أُفَارِقَكِ الْحَقِي بِأَهْلِكِ‏.‏ فَطَلَّقَهَا، وَتَزَوَّجَ مِنْهُمْ أُخْرَى، فَلَبِثَ عَنْهُمْ إِبْرَاهِيمُ مَا شَاءَ اللَّهُ ثُمَّ أَتَاهُمْ بَعْدُ، فَلَمْ يَجِدْهُ، فَدَخَلَ عَلَى امْرَأَتِهِ، فَسَأَلَهَا عَنْهُ‏.‏ فَقَالَتْ خَرَجَ يَبْتَغِي لَنَا‏.‏ قَالَ كَيْفَ أَنْتُمْ وَسَأَلَهَا عَنْ عَيْشِهِمْ، وَهَيْئَتِهِمْ‏.‏ فَقَالَتْ نَحْنُ بِخَيْرٍ وَسَعَةٍ‏.‏ وَأَثْنَتْ عَلَى اللَّهِ‏.‏ فَقَالَ مَا طَعَامُكُمْ قَالَتِ اللَّحْمُ‏.‏ قَالَ فَمَا شَرَابُكُمْ قَالَتِ الْمَاءُ‏.‏ فَقَالَ اللَّهُمَّ بَارِكْ لَهُمْ فِي اللَّحْمِ وَالْمَاءِ‏.‏ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ وَلَمْ يَكُنْ لَهُمْ يَوْمَئِذٍ حَبٌّ، وَلَوْ كَانَ لَهُمْ دَعَا لَهُمْ فِيهِ ‏”‏‏.‏ قَالَ فَهُمَا لاَ يَخْلُو عَلَيْهِمَا أَحَدٌ بِغَيْرِ مَكَّةَ إِلاَّ لَمْ يُوَافِقَاهُ‏.‏ قَالَ فَإِذَا جَاءَ زَوْجُكِ فَاقْرَئِي عَلَيْهِ السَّلاَمَ، وَمُرِيهِ يُثْبِتُ عَتَبَةَ بَابِهِ، فَلَمَّا جَاءَ إِسْمَاعِيلُ قَالَ هَلْ أَتَاكُمْ مِنْ أَحَدٍ قَالَتْ نَعَمْ أَتَانَا شَيْخٌ حَسَنُ الْهَيْئَةِ، وَأَثْنَتْ عَلَيْهِ، فَسَأَلَنِي عَنْكَ فَأَخْبَرْتُهُ، فَسَأَلَنِي كَيْفَ عَيْشُنَا فَأَخْبَرْتُهُ أَنَّا بِخَيْرٍ‏.‏ قَالَ فَأَوْصَاكِ بِشَىْءٍ قَالَتْ نَعَمْ، هُوَ يَقْرَأُ عَلَيْكَ السَّلاَمَ، وَيَأْمُرُكَ أَنْ تُثْبِتَ عَتَبَةَ بَابِكَ‏.‏ قَالَ ذَاكِ أَبِي، وَأَنْتِ الْعَتَبَةُ، أَمَرَنِي أَنْ أُمْسِكَكِ‏.‏ ثُمَّ لَبِثَ عَنْهُمْ مَا شَاءَ اللَّهُ، ثُمَّ جَاءَ بَعْدَ ذَلِكَ، وَإِسْمَاعِيلُ يَبْرِي نَبْلاً لَهُ تَحْتَ دَوْحَةٍ قَرِيبًا مِنْ زَمْزَمَ، فَلَمَّا رَآهُ قَامَ إِلَيْهِ، فَصَنَعَا كَمَا يَصْنَعُ الْوَالِدُ بِالْوَلَدِ وَالْوَلَدُ بِالْوَالِدِ، ثُمَّ قَالَ يَا إِسْمَاعِيلُ، إِنَّ اللَّهَ أَمَرَنِي بِأَمْرٍ‏.‏ قَالَ فَاصْنَعْ مَا أَمَرَكَ رَبُّكَ‏.‏ قَالَ وَتُعِينُنِي قَالَ وَأُعِينُكَ‏.‏ قَالَ فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أَبْنِيَ هَا هُنَا بَيْتًا‏.‏ وَأَشَارَ إِلَى أَكَمَةٍ مُرْتَفِعَةٍ عَلَى مَا حَوْلَهَا‏.‏ قَالَ فَعِنْدَ ذَلِكَ رَفَعَا الْقَوَاعِدَ مِنَ الْبَيْتِ، فَجَعَلَ إِسْمَاعِيلُ يَأْتِي بِالْحِجَارَةِ، وَإِبْرَاهِيمُ يَبْنِي، حَتَّى إِذَا ارْتَفَعَ الْبِنَاءُ جَاءَ بِهَذَا الْحَجَرِ فَوَضَعَهُ لَهُ، فَقَامَ عَلَيْهِ وَهْوَ يَبْنِي، وَإِسْمَاعِيلُ يُنَاوِلُهُ الْحِجَارَةَ، وَهُمَا يَقُولاَنِ ‏{‏رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ‏}‏‏.‏ قَالَ فَجَعَلاَ يَبْنِيَانِ حَتَّى يَدُورَا حَوْلَ الْبَيْتِ، وَهُمَا يَقُولاَنِ ‏{‏رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ ‏}‏‏.‏

Narrated Ibn `Abbas:

The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka`ba under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael’s mother followed him saying, “O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her Then she asked him, “Has Allah ordered you to do so?” He said, “Yes.” She said, “Then He will not neglect us,” and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka`ba, and raising both hands, invoked Allah saying the following prayers: ‘O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Ka`ba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.’ (14.37) Ishmael’s mother went on suckling Ishmael and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times.” The Prophet (ﷺ) said, “This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, ‘O, (whoever you may be)! You have made me hear your voice; have you got something to help me?” And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.” The Prophet (ﷺ) added, “May Allah bestow Mercy on Ishmael’s mother! Had she let the Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth.” The Prophet (ﷺ) further added, “Then she drank (water) and suckled her child. The angel said to her, ‘Don’t be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.’ The House (i.e. Ka`ba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada’. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, ‘This bird must be flying around water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water).” The Prophet (ﷺ) added, “Ishmael’s mother was sitting near the water. They asked her, ‘Do you allow us to stay with you?” She replied, ‘Yes, but you will have no right to possess the water.’ They agreed to that.” The Prophet (ﷺ) further said, “Ishmael’s mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them. After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum). Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet (ﷺ) added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.” The Prophet (ﷺ) added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’ Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, ‘O Ishmael! Allah has given me an order.’ Ishmael said, ‘Do what your Lord has ordered you to do.’ Abraham asked, ‘Will you help me?’ Ishmael said, ‘I will help you.’ Abraham said, Allah has ordered me to build a house here,’ pointing to a hillock higher than the land surrounding it.” The Prophet (ﷺ) added, “Then they raised the foundations of the House (i.e. the Ka`ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, ‘O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.’ The Prophet (ﷺ) added, “Then both of them went on building and going round the Ka`ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-knowing.” (2.127) (Sahih Bukhari Volume 4, Book 55, Hadith #574)

The ignorance of some Muslims is intriguely shocking. They mock Prophets over things that other prophets have shown are allowed which shows they do not read the Qur’an nor the Ahadith.

Hot Water On The Maid?

This allegation is once again not really an allegation,rather a sign of ignorance of the non Ahmadi Muslims. They quote that Promised Messiah(as) usually used to warm water to clean himself and one day a maid put a watering container full of hot water. After Ahmad(as) came out and he spilled the water on her hands so she can realize such water cannot be used to clean oneself. Firstly no where does it state that the water was boiling or that the maid found it boiling. The reality is that our private parts are sensitive just as the back of the hands are. This was just done to show the maid that she should know the temperature of the water before filling it up. This is quoted from Seeratul Mahdi. There is absolutely nothing wrong with this incident.

This allegation is completely baseless. This is such a small lesson and has no problems in it. Since when in Islam was it forbidden to teach someone something?

Let us look at some instances from the Qur’an for example. FIrst one is in regards to Moses(as) :



And when Moses returned to his people, indignant and grieved, he said, ‘Evil is that which you did in my place in my absence. Did you hasten to devise a way for yourselves without waiting for the command of your Lord?’ And he put down the tablets, and caught hold of his brother’s head, dragging him towards himself. He (Aaron) said, ‘Son of my mother, the people indeed deemed me weak, and were about to kill me. Therefore make not the enemies rejoice over me, and place me not with the unjust people.(Chapter 7 Verse 151)

If you are against what Ahmad(as) did with water, what would your reaction be to this incident of Moses(as)? I don’t think the ones who bring up such allegations have really read the Qur’an.

Further we see a incident of the Prophet Muhammad(saw). 

حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، أَخْبَرَنَا خَالِدٌ، عَنْ حُصَيْنٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ أُسَيْدِ بْنِ حُضَيْرٍ، – رَجُلٍ مِنَ الأَنْصَارِ – قَالَ بَيْنَمَا هُوَ يُحَدِّثُ الْقَوْمَ وَكَانَ فِيهِ مِزَاحٌ بَيْنَا يُضْحِكُهُمْ فَطَعَنَهُ النَّبِيُّ صلى الله عليه وسلم فِي خَاصِرَتِهِ بِعُودٍ فَقَالَ أَصْبِرْنِي ‏.‏ فَقَالَ ‏ “‏ اصْطَبِرْ ‏”‏ ‏.‏ قَالَ إِنَّ عَلَيْكَ قَمِيصًا وَلَيْسَ عَلَىَّ قَمِيصٌ ‏.‏ فَرَفَعَ النَّبِيُّ صلى الله عليه وسلم عَنْ قَمِيصِهِ فَاحْتَضَنَهُ وَجَعَلَ يُقَبِّلُ كَشْحَهُ قَالَ إِنَّمَا أَرَدْتُ هَذَا يَا رَسُولَ اللَّهِ ‏.‏

Narrated Usayd ibn Hudayr,:

AbdurRahman ibn AbuLayla, quoting Usayd ibn Hudayr, a man of the Ansar, said that while he was given to jesting and was talking to the people and making them laugh, the Prophet (ﷺ) poked him under the ribs with a stick. He said: Let me take retaliation. He said: Take retaliation. He said: You are wearing a shirt but I am not. The Prophet (ﷺ) then raised his shirt and the man embraced him and began to kiss his side. Then he said: This is what I wanted, Messenger of Allah!(Sunan Abi Dawud 5224)

Also:

“The value of justice culminates was in its peak, when the Prophet Muhammad(saw) let some of his companions take revenge on him, this Sawad Ibn Ghazia, when was going out of the row on Badr Day, the Prophet Muhammad(saw) did slightly touch his belly-by the arrow and said “Stand in the row!” He said “O Messenger of Allah! You caused pain to me! And Allah has sent you by right and justice gives me right!” The Prophet Muhammad(saw) uncovered his belly and said “Retaliate”

Again we see in the Qur’an:



He frowned and turned aside, Because there came to him the blind man. And what makes thee know that he may be seeking to purify himself, Or he may take heed and the Reminder may benefit him? As for him who is disdainfully indifferent. Unto him thou dost pay attention,(Chapter 80 verse 2-7)

Now the Prophet Muhammad(saw) turned his face away from a blind man and Allah rebukes him for that which is a famous story from the Qur’an so once again the question comes up whether they have read the Qur’an or not?

There is nothing wrong with such little punishments. If you accuse Ahmad(as) of pouring hot water on a maids hand do you also accuse Moses(as) and Muhammad(saw)? Or do you admit that you have not read the Qur’an and Ahadith and were unaware of these incidents? The maid did not complain once bit and understood nor was it abuse.

Opium?

In regards to opium this is just another foolish allegation of the Anti Ahmadis. Firstly opium and alcohol through a medication point is a whole different story. Imam Abu Hanifa(ra) and the entire hanafi fiqh believe one can take alcohol if it is needed for medicinal purposes. Bilal Philips a modern day salafi scholar also has this view and so do many other scholars. If Ahmad(as) used opium for other purposes how did he make such logical arguments and make every scholar in the entire world look ignorant when it came to the Qur’an, Ahadith or even Bible or Vedas or any single religious book?In the eyes of many doctors opium used to be half of the medicine and using it as a intoxicant for medicinal purposes has no objection to it.The use of opium for medicinal purposes is an entire different story in comparison to why others use it. Many of us have used it without even knowing. Here is a detailed answer from Al Fazl:




Dr Muhammad Salah has said if it’s a insignificant amount of the intoxicant than it is permissible. Ahmad(as) did not use opium for any purpose other than his needs for his health which is allowed by the anti Ahmadi huda live scholar as well. He has said even alcohol in medicine is indeed allowed.

Zakir Naik a scholar with millions of people following him as their main scholar worldwide, also has said that if it is for medicinal purpose and is the only one available for you than it is indeed permissible.He even says if it is prescribed you are allowed to take It . He says if it is required and if it’s a drug you are allowed to take it. He says any major drawback you have you can indeed take medicine for it. He has clearly said alcohol for medicine is also allowed.

One again the greatest imam of majority of the sunnis for fiqh has clearly said : for medical or other lawful purposes it is allowed as long as it does not reach the level of intoxication (Takmila Fath al-Mulhim Sharh Sahih Muslim, 3/608)

The Holy Qur’an itself has even said in regards to pork which we all know is not allowed in Islam:



Say, ‘I find not in what has been revealed to me aught forbidden to an eater who wishes to eat it, except it be that which dies of itself, or blood poured forth, or the flesh of swine — for all that is unclean — or what is profane, on which is invoked the name of other than Allah. But whoso is driven by necessity, being neither disobedient nor exceeding the limit, then surely thy Lord is Most Forgiving, Merciful. (Chapter 6 Verse 146)

In the end it is clear that Mirza Ghulam Ahmad(as) did not use anything unlawful. He only used anything he did for medicinal purposes which is allowed in Islam by majority of the scholars and Allah has even said about pork which is way worst that if you have to in such a situation it is not haram for you.

Now there are many people who have lied in regards to the opium incident. They quote Siratul Mahdi which is relating to the problem of Ahmad(as) in regards to having children from around 1884. In this regards Ahmad(as) writes:

November 1884 One of the problems that I encountered at the time of my marriage was that, as my heart and brain suffered from weakness and I had suffered many illnesses…, my sexual power was almost nonexistent and my life was like that of an old man. Therefore, some of my friends expressed concern at this marriage… that I was not fit for it because of such a weak condition… In short, I supplicated the Almighty regarding this problem and He revealed to me a prescription to treat the ailment. I saw in a vision that an angel was feeding me the medicines. I prepared that prescription and God blessed it so much that I was convinced that I had been given the vigour and strength which can be attained by a man of perfect health. Thereafter, four sons were bestowed upon me. [Tiryaqul-Qulub, pp. 35–36, Ruhani Khaza’in, vol.15, pp.203–204]

The first passage is in regards to marriage and Allah allowing it for marriage which is the reason Ahmad(as) used the medicine Allah had prescribed which hardly had any opium in it. Then they quote a passage of a friend saying opium is beneficial for diabetes. These are two different instances. One was in regards to having children in 1884 and one in regards to diabetes which occurred much after this incident to which Ahmad(as) replied by saying he would not take the medicine. It is two complete different stories for different reasons and Ahmad(as) clearly says I do not want to form the habit of this. The definition for the anti Ahmadis who sadly lack knowledge in the English language for habit is : “a settled or regular tendency or practice, especially one that is hard to give up”

Here Ahmad(as) himself has hinted to the use of it before in regards to his November 1884 incident by using the word habit itself. Ahmad(as) denied using it for diabetes and never did. Mirza Ghulam Ahmad(as) never used it for diabetes rather only the incident where Allah allowed it in 1884. He only denied the use of this for diabetes and he only used it upon revelation in November 1884 for sickness which is allowed.

There are many more famous scholars who have used opium as a medicine and are known to be the greatest sunni scholars. One example is of Al Razi who was a doctor and is known throughout the Islamic world:

“By the time of the Islamic Empire, about 900 AD, the doctor Al Razi was using opium as an anaesthetic so his patients wouldn’t feel the pain of surgical operations. Muslims arriving in India about 1000 AD brought opium there; Indian medical books from 1200 AD discuss the use of opium to control Diarrhea (which works fine).”

The official website of the Journal of the Royal Society of Medicine states:

Unlike the polypharmacy promoted by some other Islamic authors in the 9th century, al-Razi rarely recommends compound remedies, and when he does, these have few ingredients.

“All the leading physicians of Baghdad used medicines whose beneficial effects had been identified during the classical period. For example, they used opium in a variety of forms, both external and internal, for ailments and conditions in every part of the body, especially where pain was involved. Opium was considered particularly effective for diseases of the intestines and of the eyes, but it also featured in a number of remedies to treat gout and painful joints.

The inflammation of joints associated with gout might explain why ancient Greek physicians described the condition under various names, which they appear to have applied to gout and rheumatism alike. Al-Razi gives four recipes for `gout and the joints’ in Kitab al-Hawi. All of these are pastes or dressings to be applied to the painful areas with, in one instance, a damp piece of paper or cloth to keep the medication moist. Opium occurs in all of them, henbane in one and hemlock in two—one of which also has mandrake. A paste that al-Razi describes as good contains equal parts of opium and liquid storax (Liquidambar orientalis).”

The Power of the Poppy: Harnessing Nature’s Most Dangerous Plant Ally, which is an academic work by Kenaz Filan states:



The medicine used by Ahmad(as) did not simply have opium rather had a mixture of other things as well. He did not use opium itself, rather it was in a medicine which he used. Many of us have used opium without noticing as it is used in countless of medicines:



Some others raise the allegation that Opium is never used for such reasons which is also baseless. The encyclopedia states:

“The Persian physician Abū ‘Alī al-Husayn ibn Sina (“Avicenna”) described opium as the most powerful of the stupefacients, in comparison to mandrake and other highly effective herbs, in The Canon of Medicine. The text lists medicinal effects of opium, such as analgesia, hypnosis, antitussive effects, gastrointestinal effects, cognitive effects, respiratory depression, neuromuscular disturbances, and sexual dysfunction. It also refers to opium’s potential as a poison. Avicenna describes several methods of delivery and recommendations for doses of the drug. This classic text was translated into Latin in 1175 and later into many other languages and remained authoritative into the 17th century. Şerafeddin Sabuncuoğlu used opium in the 14th-century Ottoman Empire to treat migraine headaches, sciatica, and other painful ailments” (“Medicinal aspects of opium as described in Avicenna’s Canon of Medicine.”. Acta Med Hist Adriat 11: 101–12. 2013. PMID23883087. Retrieved 25 November 2014.)

Allegation on Bhano Bibi?

This allegation has no reality to it and is a baseless allegation. The Promised Messiah(as) who was the imam Mahdi and the Messiah(as), lived his entire life as a prophet and he only gained such a rank because of how much he followed Muhammad(saw).

When Ahmad(as) spent four years in Sialkot in his early years, there are two really amazing incidents which took place. Ahmad(as) lived on rent in Kashmir and would always be reciting the Qur’an sitting and standing and would cry a lot. This is a statement of a non Ahmadi. He also states that he stayed away from all sins.

Now another Ahmadi states that when Ahmad(as) would come home before entering the house he would not turn around when closing the door rather would close it from behind with his hands, incase a non mahram was behind him. He would spend his nights with long sajdahs and would write ayahs and keep them on the wall and focus on them wholeheartedly. Can such a allegation be raised against such a person?

Allah has clearly stated:





Say, ‘If Allah had so willed, I should not have recited it to you nor would He have made it known to you. I have indeed lived among you a whole lifetime before this. Will you not then understand?’ Who is then more unjust than he who forges a lie against Allah or he who treats His Signs as lies? Surely, the guilty shall never prosper.(Chapter 10 Verses 17-18)

This argument is an extremely beautiful argument which Allah has given us in the Qur’an. It is one of the characteristics of a prophet and is a clear proof of a prophets truthfulness. The argument is basically the life of the Prophet before Allah had blessed him with prophethood. This life should be clean and never should he have lied. Allah has clearly stated for the Prophet Muhammad(saw) “I have indeed lived among you a whole lifetime before this” showing us that we should judge the truthfulness of a prophet by his previous life.

When we look at the life of Mirza Ghulam Ahmad(as) it is also clear that his life before his claim was clean and he was known to be truthful and a true champion of Islam. His own opponents are a witness to this which make his truthfulness more clear.

There are two narrations for this. The first one states an old lady was pressing the feet of the Promised Messiah(As). Firstly the narration says she was a house person and was really old. She was so old that she was not even aware that she was pressing the leg of Ahmad(as).

Another narration is from a person who was in the room and she has said the leg was being pressed from over a blanket. There is no room for such an allegation.

Another statement which is stated is that Ahmad(as) was busy doing his work for the sake of Allah meaning for the spread of Islam. A lady came in and went to the corner of the room and was showering there. The anti Ahmadis try accusing on this but do not read the entire story. The same narration states that Ahmad(as) did not even look that way and then she was stopped by another house worker. The lady bathing replied by saying that he doesn’t even see and nor did he look here or knew that I was here. All of this is in the narration and is taken out of context completely. The fuqha have clearly stated that the purdah between old women who work in the houses are not the same as young women. Ibn Taymiyya has made it clear in Majmu-al-Fatawa as well. As for the second person Ahmad(as) did not even see him nor did he know she was there.

The opponents of Muhammad(saw) also do such things and misinterpret statements to attack Muhammad(saw) the greatest of all of the Prophets. How upsetting is it that the maulvis of our age have become just like the opponents of Muhammad(saw)? Hazrat Mirza Ghulam Ahmad(as)’s entire life was beautiful and there is no room for accusation.

Fasting During Ramadhan?

The allegation raised from the non Ahmadi Muslims is that Hazrat Mirza Ghulam Ahmad(as) did not observe the blessing of fasting during the month of Ramadhan. They try to quote a passage of Seeratul Mahdi, which states:

“Used to keep very few fasts during Ramadhan whose redemption was paid; and because of the suffering of an attack he broke one fast exactly at Maghrib (sunset) time”

This citation of the non Ahmadi Muslims is just another lie of there’s, used as an attempt to spread falsehood and deceive innocent people. They report such incidents out of context to mislead people into having false beliefs, in regards to the Prophet of Allah. They have also taken out a large part of what the context is in reality saying. Hazrat Mirza Ghulam Ahmad(as) did not fast throughout the period of Ramadhan for only a number of years which was during the years of him having bad health and attacks of headaches, and cold feet syndrome. They take only a few lines out and randomly create a huge different story. In reality, the passage states:

“Hazrat Amajan(ra) narrated to me that when Hazrat Masih-e-Maud(as) began to have attacks, (these attacks have been further qualified in the context of the statement as of headache and cold feet syndrome) in that year, he did not fast throughout the Ramadhan and paid the fidya. On the commencement of the Ramadhan during the second year, he started to observe the fast but after eight or nine days, the attacks began again and therefore he stopped and paid the fidya. The following year, he had fasted for ten or eleven days but on account of these attacks, he had to stop fasting again and he paid the fidya. The year after, it was the thirteenth fast when he had an attack around the time of Maghrib and he had to break it. He did not fast during the rest of the Ramadhan that year but he paid the fidya. After this, he observed all the fasts during Ramadhans, except during the last two or three years before his death” (Ahmad, Mirza Bashir, Seeratul Mahdi, Volume 1, Pages 51-52)

It seems as if the anti Ahmadis do not read the Qur’an. How can they accuse Ahmad(as) of such a false allegation? Once we read the context it becomes clear that Ahmad(as) would try his best to keep the fasts. Allah has stated in the Qur’an:





O ye who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may become righteous.The prescribed fasting is for a fixed number of days, but whoso among you is sick or is on a journey shall fast the same number of other days; and for those who are able to fast only with great difficulty is an expiation — the feeding of a poor man. And whoso performs a good work with willing obedience, it is better for him. And fasting is good for you, if you only knew.(Chapter 2 Verses 184-185)

It shocks me when I come across such allegations of the non Ahmadi Muslims and really shows their lack of knowledge and their dishonesty. Allah Has Clearly told us we should not fast when we are sick and Ahmad(as) was a true follower of the Qur’an which is why he would pay fidya during the days he was ill.

It is also further stated:

“I also state that when in the beginning, Hazrat Masih Maud (as) began to get attacks of headache and cold syndrome, then in those days he became very weak and his health used to be generally poor. That is why when he used to stop fasting, it would appear that he may not be able to recover his strength sufficiently to complete these fasts before the next Ramadhan. But when the next Ramadhan would commence, he would gladly become engaged in this form of worship and begin to observe the fast” (Ahmad, Mirza Bashir, Seeratul Mahdi, Volume 1, Page 52)

A beautiful saying of Ibn Abbas(ra) which is recorded in Bukhari is as follows: 

حَدَّثَنِي إِسْحَاقُ، أَخْبَرَنَا رَوْحٌ، حَدَّثَنَا زَكَرِيَّاءُ بْنُ إِسْحَاقَ، حَدَّثَنَا عَمْرُو بْنُ دِينَارٍ، عَنْ عَطَاءٍ، سَمِعَ ابْنَ عَبَّاسٍ، يَقْرَأُ ‏{‏وَعَلَى الَّذِينَ يُطَوَّقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ‏}‏‏.‏ قَالَ ابْنُ عَبَّاسٍ لَيْسَتْ بِمَنْسُوخَةٍ، هُوَ الشَّيْخُ الْكَبِيرُ وَالْمَرْأَةُ الْكَبِيرَةُ لاَ يَسْتَطِيعَانِ أَنْ يَصُومَا، فَلْيُطْعِمَانِ مَكَانَ كُلِّ يَوْمٍ مِسْكِينًا‏.‏
 

Narrated ‘Ata:

That he heard Ibn `Abbas reciting the Divine Verse:– “And for those who can fast they had a choice either fast, or feed a poor for every day..” (2.184) Ibn `Abbas said, “This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).(Sahih Bukhari, Volume 6, Book 60, Hadith #32)

This hadith makes it clear that one should not fast if they are sick. Another hadith states: 

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ خَرَجَ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنَ الْمَدِينَةِ إِلَى مَكَّةَ، فَصَامَ حَتَّى بَلَغَ عُسْفَانَ، ثُمَّ دَعَا بِمَاءٍ فَرَفَعَهُ إِلَى يَدَيْهِ لِيُرِيَهُ النَّاسَ فَأَفْطَرَ، حَتَّى قَدِمَ مَكَّةَ، وَذَلِكَ فِي رَمَضَانَ فَكَانَ ابْنُ عَبَّاسٍ يَقُولُ قَدْ صَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَفْطَرَ، فَمَنْ شَاءَ صَامَ، وَمَنْ شَاءَ أَفْطَرَ‏.‏
 

Narrated Tawus:

Ibn `Abbas said, “Allah’s Messenger (ﷺ) set out from Medina to Mecca and he fasted till he reached ‘Usfan, where he asked for water and raised his hand to let the people see him, and then broke the fast, and did not fast after that till he reached Mecca, and that happened in Ramadan.” Ibn `Abbas used to say, “Allah’s Messenger (ﷺ) (sometimes) fasted and (sometimes) did not fast during the journeys so whoever wished to fast could fast, and whoever wished not to fast, could do so.”(Sahih Bukhari, Volume 3, Book 31, Hadith #169)

Some narrations have also showed us that the Holy Prophet Muhammad(saw) allowed his companions to not fast while they were on journeys, even though he would fast. Would the anti Ahmadis now mock at the Holy Prophet (saw) as well and say why did he not fast in every journey or why did he give the companions the option of not fasting during these journeys? It has been made clear according to authentic ahadith that the aged can pay fidya if they are unable to fast.

Another narration from Bukhari states: 

حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ أَبِي، سَلَمَةَ قَالَ سَمِعْتُ عَائِشَةَ، – رضى الله عنها – تَقُولُ كَانَ يَكُونُ عَلَىَّ الصَّوْمُ مِنْ رَمَضَانَ فَمَا أَسْتَطِيعُ أَنْ أَقْضِيَهُ إِلاَّ فِي شَعْبَانَ الشُّغُلُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَوْ بِرَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏
 

Abu Salama reported: 

I heard ‘A’isha (Allah be pleased with her) as saying: I had to complete some of the fasts of Ramadan, but I could not do it but during the month of Sha’ban due to my duties to the Messenger of Allah (ﷺ) or with the Messenger of Allah (ﷺ).(Sahih Muslim Book 6, Hadith #2549) 

Would the non Ahmadi Muslims now accuse Hazrat Aisha(ra) for not completing the fasts in the month of Sha’ban as well? Furthermore, there is no harm is opening your fast if needed, because of a attack. There is no statement which forbids this from the Holy Prophet (saw). It is reported: 

وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا جَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ مُجَاهِدٍ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ، – رضى الله عنهما – قَالَ سَافَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي رَمَضَانَ فَصَامَ حَتَّى بَلَغَ عُسْفَانَ ثُمَّ دَعَا بِإِنَاءٍ فِيهِ شَرَابٌ فَشَرِبَهُ نَهَارًا لِيَرَاهُ النَّاسُ ثُمَّ أَفْطَرَ حَتَّى دَخَلَ مَكَّةَ ‏.‏ قَالَ ابْنُ عَبَّاسٍ – رضى الله عنهما – فَصَامَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَفْطَرَ فَمَنْ شَاءَ صَامَ وَمَنْ شَاءَ أَفْطَرَ ‏.‏
 

Ibn ‘Abbas (Allah be pleased with him) reported that the Messenger of Allah (ﷺ) journeyed during the month of Ramadan in a state of fasting till he reached ‘Usfan. He then ordered a cup containing drinking water and he drank that openly so that the people might see it, and broke the fast (and did not resume it) till he reached Mecca. Ibn ‘Abbas (Allah be pleased with him) said: Allah’s Messenger (ﷺ) fasted and broke the fast, so he who wished fasted and he who wished to break it broke it.(Sahih Muslim. Book 6, Hadith #2470)
The Holy Prophet(saw) did this because he understood the Qur’an unlike the anti Ahmadi Muslims. Allah has clearly stated in the Qur’an in the ayah quoted above, from Chapter 2 Verse 186: 

“Allah desires to give you facility and He desires not hardship for you, and that you may complete the number, and that you may exalt Allah for His having guided you and that you may be grateful” 

This clearly proves that one is allowed to break the fast if needed because of health or other issues. Holy Prophet(saw) has done this himself and has ordered others to as well. One famous example is he ordered his wife, Hazrat Juwairiya Bint Harith(ra) to break her fast. The narration is as follows: 

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، ح‏.‏ وَحَدَّثَنِي مُحَمَّدٌ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَبِي أَيُّوبَ، عَنْ جُوَيْرِيَةَ بِنْتِ الْحَارِثِ ـ رضى الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم دَخَلَ عَلَيْهَا يَوْمَ الْجُمُعَةِ وَهْىَ صَائِمَةٌ فَقَالَ ‏”‏ أَصُمْتِ أَمْسِ ‏”‏‏.‏ قَالَتْ لاَ‏.‏ قَالَ ‏”‏ تُرِيدِينَ أَنْ تَصُومِي غَدًا ‏”‏‏.‏ قَالَتْ لاَ‏.‏ قَالَ ‏”‏ فَأَفْطِرِي ‏”‏‏.‏

وَقَالَ حَمَّادُ بْنُ الْجَعْدِ سَمِعَ قَتَادَةَ حَدَّثَنِي أَبُو أَيُّوبَ أَنَّ جُوَيْرِيَةَ حَدَّثَتْهُ فَأَمَرَهَا فَأَفْطَرَتْ.
 

Narrated Abu Aiyub from Juwairiya bint Al-Harith: 

The Prophet (ﷺ) visited her (Juwairiya) on a Friday and she was fasting. He asked her, “Did you fast yesterday?” She said, “No.” He said, “Do you intend to fast tomorrow?” She said, “No.” He said, “Then break your fast.” Through another series of narrators, Abu Aiyub is reported to have said, “He ordered her and she broke her fast.”(Sahih Bukhari, Volume 3, Book 31, Hadith #207) 

It has become clear that the anti Ahmadis, in reality, have no allegation against Mirza Ghulam Ahmad(as). What they do have, are lies and misquoted quotations which they have used to misguide people. 

Ahmad(as) stated:”Insofar as I am concerned, I do not leave a fast unless it is likely to cause my death; I do not feel inclined to leave a fast. These are blessed days and are the days of the showerings of mercy of God’s blessings and Mercy (Al Hakm 24/1/1901)

Excessive Urination?

 

An allegation which is often raised by the non Ahmadi Muslims, is that Hazrat Mirza Ghulam Ahmad(as) has written that he would need to urinate a lot of times. Apparently, this is wrong for a religious man according to the anti Ahmadi Muslims. This is by far one of the most silly and ridiculous allegations which I have come across.

It is sad that the anti Ahmadis lack common sense and do not understand that Hazrat Mirza Ghulam Ahmad(as) did more work for the Islamic Ummah himself than the entire ummah (excluding the Holy Prophet(saw) and his companions) combined. He defended Islam like no one else was able to. He replied to every allegation that came against the Holy Prophet Muhammad(saw) and was a true lover of the Seal of the Prophets(saw). Excessive urination is a normal condition for those who do a lot of work and for those who suffer from diabetes. Ahmad(as) took on the challenge from the entire world and was ready to prove to anyone that Islam is the true religion, and only Allah is our true creator who revealed the Qur’an upon Muhammad(saw). Islam was being attacked by Christians, Hindus, Atheists, and even the Jews. No one was able to reply properly to these allegations except Mirza Ghulam Ahmad(as) and his companions who had learned from him. The ummah themselves have admitted that Muslims were at that time lying flat on their faces sobbing in the aftermath of their shortcomings, either doing nothing for Islam or not being able to do anything for it (Azad, Maulana Abul Kalam, Vakeel, Amristsar, 1908)

Hazrat Mirza Ghulam Ahmad(as) wrote over 80 books in the defence of Islam, which the scholars themselves had to admit, were works that could not be done by a man without the support of Allah. They proved the truthfulness of the Holy Qur’an and the Holy Prophet Muhammad(saw) in such a way which was not known to the Muslims of that time. These books replied to the Hindus and Christians in such a way that Islam had regained its title as the true religion of God. Ahmad(as) one by one had shattered each and every opponent of Islam with beautiful arguments. No one can understand the pressure he had, when the scholars who were known to be the greatest scholars of Islam were hiding in a corner, without any answers and all of the pressure was put on this beautiful prophet of Allah. There is nothing wrong with suffering from excessive urination during such periods of time. Ahmad(as) worked for Islam his entire life and would work long hours, even though his condition was not good. This itself shows his love for Islam, that despite such conditions he would be ready to serve Islam any time, any place and any where. He would travel long distances to protect the name of the Holy Prophet Muhammad(saw) and would invite people over to Qadian as well, to show them the truthfulness of Islam. Along with this, he himself would pay the expenses. This shows how great of a lover he was, of the Holy Prophet Muhammad(saw).

Now the anti Ahmadis try to say that religious men should not have such conditions but this is totally baseless. They should read in regards to the life of the beautiful personality of Hazrat Sayid Abdul Qadir Jilani and the amount of times he would need the washroom in just one night (Guldasta-e-Karamat, Page 162)

Allegation Against the Qur’an Recitation of The Khulafa

The non Ahmadi Muslims lack one of the greatest blessings of Allah, which is khilafat. Allah Has clearly stated in the Qur’an:



Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear: They will worship Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious(Chapter 24 Verse 56)

Allah has Promised khilafat those who believe and do good works. There is only one jamaah in Islam today which has a true Khilafat. Since the anti Ahmadis are deprived of this blessing, they begin to mock our khulafa. One of the main allegations against our khulafa is that they cannot recite the Qur’an properly. This is said with the intention of mockery. Having a good recitation or a good speech is not a condition for caliphate nor of prophethood.

Now when we look at the Qur’an it is clear that even Moses(as) was not the best speaker. Allah states:







He said, ‘My Lord, I fear that they will treat me as a liar;And my breast is straitened and my tongue is not fluent; therefore, send word to Aaron. (Chapter 26 Verses 13-14)

According to this ayah it is clear that Moses(as) did not have a fluent tongue. Will the anti Ahmadis now reject Moses(as) as well? Further in the Qur’an Allah states:



‘And my brother Aaron — he is more eloquent in speech than I; send him therefore with me as a helper that he may bear witness to my truth. I fear that they will accuse me of falsehood.’(Chapter 28 Verse 35)

Allah further states:










Moses said, ‘My Lord, open out for me my breast,And ease for me my task, ‘And loose the knot of my tongue,‘That they may understand my speech,(Chapter 20 Verses 26-29)

Even here it is made clear that the speech of Moses(as) was not the best and he had to pray to Allah to loose the knot of his tongue and make the people understand his speech.

The bible also supports the statement of the Qur’an about Moses(as) not having eloquent speech. It is Stated in Exodus 4:10:

Moses said to the Lord, “Pardon your servant, Lord. I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue.”

Now the truth is the tilawat of the Khalifa is indeed beautiful but the anti Ahmadis have nothing to mock him about, so they they begin to mock his recitation. I wonder if they have forgotten this hadith of the Prophet Muhammad(saw). He(saw) states: 

حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَتَادَةُ، قَالَ سَمِعْتُ زُرَارَةَ بْنَ أَوْفَى، يُحَدِّثُ عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ مَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ وَهْوَ حَافِظٌ لَهُ مَعَ السَّفَرَةِ الْكِرَامِ، وَمَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ وَهْوَ يَتَعَاهَدُهُ وَهْوَ عَلَيْهِ شَدِيدٌ، فَلَهُ أَجْرَانِ ‏”‏‏.‏

Narrated Aisha:

The Prophet (ﷺ) said, “Such a person as recites the Qur’an and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Qur’an by heart, and recites it with great difficulty, will have a double reward.”(Sahih Bukhari Volume 6, Book 60, Hadith #459)

It is also stated in Sahih Muslim: 

وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ، عَنْ سَعِيدٍ، ح وَحَدَّثَنَا أَبُو بَكْرِ، بْنُ أَبِي شَيْبَةَ حَدَّثَنَا وَكِيعٌ، عَنْ هِشَامٍ الدَّسْتَوَائِيِّ، كِلاَهُمَا عَنْ قَتَادَةَ، بِهَذَا الإِسْنَادِ ‏.‏ وَقَالَ فِي حَدِيثِ وَكِيعٍ ‏ “‏ وَالَّذِي يَقْرَأُ وَهُوَ يَشْتَدُّ عَلَيْهِ لَهُ أَجْرَانِ ‏”‏ ‏.‏
 

” He who finds it hard (to recite the Qur’an) will have a double reward.”(Sahih Muslim 798 b)
Allah has made it clear that He only cares about the taqwa of a person. The progeny of the person or his speech does not matter.

Allah does not care about the blood rather Allah only cares about the taqwa of the believer.



O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognize one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-knowing, All-Aware.(Chapter 49 verse 14)

It is clear that the Anti Ahmadis only have a intention to mock and the reason is because they do not have khilafat. The jealousy causes them to mock at our khalifa, which is quite upsetting. In reality, it is only our jamaat which is blessed with khilafat which shows us that Allah is on our side.

Allegation of Wet Dreams

The allegation which the non Ahmadi Muslims quote is an allegation which is full of complete ignorance. They quote from Seeratul Mahdi:

” Dr Ismail stated that hazrat saheb’s servant late Khadim Ali narrated that once on a journey, Mirza Sahib had a wet dream. When I heard this narration, I was very surprised because I thought Prophets do not get wet dreams. Then after some thought and after evaluating this issue medically, I concluded that there were three kinds of wet dreams. One natural, second result of satanic desires (lustful) and third due to some disease. Prophets can have natutral nightfall or due to disease but not the satanic one. People consider all wet dreams are satanic which is wrong (Seeratul Mahdi, Page 757, Narration 843)

There are certain laws of Allah which apply to all human beings. A wet dream or nocturnal emission occurs during sleep which include ejaculation. This occurs to all human beings and is a natural system within our body. Some people have it more than others and some have them without even noticing. It is also a fact that the ones who do not masturbate, have a higher chance of have a nocturnal emission. In Islam having a wet dream is not a sin and does not even break a fast. Nabi(saw) stated:

ثَلاَثٌ لاَ يُفْطِرْنَ الصَّائِمَ الْحِجَامَةُ وَالْقَىْءُ وَالاِحْتِلاَمُ
 

Abu Sa’eed Al-Khudri narrated that: 

the Messenger of Allah said: “Three things do not break the fast of the fasting person: Cupping, vomiting, and the wet dream.” (Jami At Tirmidhi Hadith #719)

It is a natural thing which all human beings experience. The only ones who do not have wet dreams are those who have not gone through puberty or cannot produce sperm (Webmd). The official Kids health website states: “Scientists believe wet dreams are caused by a rise in levels of the hormone testosterone that happens in a guy’s body during puberty”. Prophets are also human and nocturnal emissions are a part of our body system. A prophet does not get the wet dreams which are most common over bad thoughts, but they can have a wet dream which is natural or perhaps a disease or weakness. If we state they did not have wet dreams, it would mean their bodies are different then ours which we know is not true according to the Qur’an. The Holy Prophet(Saw) made it clear that he is a human just like us and has the same needs as us. In the ahadith we see that there are narrations which show us that even the Holy Prophet Muhammad(Saw) had wet dreams. Would the non Ahmadi Muslims now leave Islam with their logic?

It is narrated in Sahih Muslim: 

وَحَدَّثَنَا أَحْمَدُ بْنُ جَوَّاسٍ الْحَنَفِيُّ أَبُو عَاصِمٍ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ شَبِيبِ بْنِ غَرْقَدَةَ، عَنْ عَبْدِ اللَّهِ بْنِ شِهَابٍ الْخَوْلاَنِيِّ، قَالَ كُنْتُ نَازِلاً عَلَى عَائِشَةَ فَاحْتَلَمْتُ فِي ثَوْبَىَّ فَغَمَسْتُهُمَا فِي الْمَاءِ فَرَأَتْنِي جَارِيَةٌ لِعَائِشَةَ فَأَخْبَرَتْهَا فَبَعَثَتْ إِلَىَّ عَائِشَةُ فَقَالَتْ مَا حَمَلَكَ عَلَى مَا صَنَعْتَ بِثَوْبَيْكَ قَالَ قُلْتُ رَأَيْتُ مَا يَرَى النَّائِمُ فِي مَنَامِهِ ‏.‏ قَالَتْ هَلْ رَأَيْتَ فِيهِمَا شَيْئًا ‏.‏ قُلْتُ لاَ ‏.‏ قَالَتْ فَلَوْ رَأَيْتَ شَيْئًا غَسَلْتَهُ لَقَدْ رَأَيْتُنِي وَإِنِّي لأَحُكُّهُ مِنْ ثَوْبِ رَسُولِ اللَّهِ صلى الله عليه وسلم يَابِسًا بِظُفُرِي ‏.‏

Abdullah b. Shihab al-Khaulani reported: 

I stayed in the house of ‘A’isha and had a wet dream (and perceived its effect on my garment), so (in the morning) I dipped both (the clothes) in water. This (act of mine) was watched by a maid-servant of A’isha and she informed her. She (Hadrat A’isha) sent me a message: Whatprompted you to act like this with your clothes? He (the narrator) said: I told that I saw in a dream what a sleeper sees. She said: Did you find (any mark of the fluid) on your clothes? I said: No. She said: Had you found anything you should have washed it. Incase I found that (semen) on the garment of the Messenger of Allah (ﷺ) dried up, I scraped it off with my nails.(Sahih Muslim Hadith #290)

And: 

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامِ بْنِ الْحَارِثِ، قَالَ ضَافَ عَائِشَةَ ضَيْفٌ فَأَمَرَتْ لَهُ بِمِلْحَفَةٍ صَفْرَاءَ فَنَامَ فِيهَا فَاحْتَلَمَ فَاسْتَحْيَا أَنْ يُرْسِلَ بِهَا وَبِهَا أَثَرُ الاِحْتِلاَمِ فَغَمَسَهَا فِي الْمَاءِ ثُمَّ أَرْسَلَ بِهَا فَقَالَتْ عَائِشَةُ لِمَ أَفْسَدَ عَلَيْنَا ثَوْبَنَا إِنَّمَا كَانَ يَكْفِيهِ أَنْ يَفْرُكَهُ بِأَصَابِعِهِ وَرُبَّمَا فَرَكْتُهُ مِنْ ثَوْبِ رَسُولِ اللَّهِ صلى الله عليه وسلم بِأَصَابِعِي ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِنَ الْفُقَهَاءِ مِثْلِ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ قَالُوا فِي الْمَنِيِّ يُصِيبُ الثَّوْبَ يُجْزِئُهُ الْفَرْكُ وَإِنْ لَمْ يُغْسَلْ ‏.‏ وَهَكَذَا رُوِيَ عَنْ مَنْصُورٍ عَنْ إِبْرَاهِيمَ عَنْ هَمَّامِ بْنِ الْحَارِثِ عَنْ عَائِشَةَ مِثْلَ رِوَايَةِ الأَعْمَشِ ‏.‏ وَرَوَى أَبُو مَعْشَرٍ هَذَا الْحَدِيثَ عَنْ إِبْرَاهِيمَ عَنِ الأَسْوَدِ عَنْ عَائِشَةَ وَحَدِيثُ الأَعْمَشِ أَصَحُّ ‏.‏

Hammam bin AI-Harith narrated: 

“Aishah had a guest to whom she lent a yellow wrap for him to sleep in. He had a wet dream, and was too embarrassed to send it to her while the traces of the wet dream were present on it. So he submerged it (washing it) in water, then he sent it to her. Aishah said, “Why did he ruin our garment? It would have been sufficient for him to scrape it off with his fingers. Sometimes I would scrape it off of the garment of Allah’s Messenger with my fingers.”(Jami at-Tirmidhi Hadith #116) 

This shows that Hazrat Aisha(ra) scraped the traces of a wet dream off of the garment off of the garment of the Holy Prophet(saw). This happened more then once as Aisha(ra) uses the word “sometimes”. Another hadith states:

حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ حَمَّادٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ، رضى الله عنها أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَعَنِ الْمُبْتَلَى حَتَّى يَبْرَأَ وَعَنِ الصَّبِيِّ حَتَّى يَكْبَرَ ‏”‏ ‏.‏

Narrated Aisha, Ummul Mu’minin:

The Messenger of Allah (ﷺ) said: There are three (persons) whose actions are not recorded: a sleeper till he awakes, an idiot till he is restored to reason, and a boy till he reaches puberty.(Abu Dawood 4398)

We are not accountable for our actions during sleep. Human are not accountable and nor are the prophets of Allah.