History Supports Ahmadiyyat [Isa(as), the Future Messiah, and Mahdi]
![History Supports Ahmadiyyat [Isa(as), the Future Messiah, and Mahdi]](https://images.cdn-files-a.com/uploads/2671539/2000_5dda7a564c062.jpg)
Terms to know:
Sahaba-Comapnions of Holy Prophet Muhammad(saw)
Tabi'een-Generation following the Sahaba and a Tabi had met at least one Sahaba
An important reason why Ahmadi Muslims believe in Ahmadiyyat is that it is the Same Islam of Prophet Muhammad(saw) time. We will explore Ahmadi beliefs and see how they correlate with the beliefs of the Early Muslims.
Holy Prophet Muhammad(s.a.w.)
A hadith is quoted in “Asbaab an-Nuzool” regarding the delegation of almost 70 Christians that visited the Holy Prophet s.a in Medina where they held a public debate with the Prophet of Allah. During the course of this debate, the Holy Prophet s.a presented the following argument to prove that Jesus has passed away. He said that son is similar to his father. You believe Jesus to be son of God. Whereas, you know that God does not die, but death has surely come to Jesus.:
“When a delegation of sixty men from the (Christian) people of Najran came to the Holy Prophet, their chief priest discussed with him the status of Jesus and asked him as to who Jesus’ father was. The Holy Prophet said: ‘Do you not know that a son resembles his father?’ They replied: ‘Yes’. He said: A lastum ta‘lamuna anna rabbana la yamutu wa anna Isa ata ‘alaihi-l-fana’, i.e., Do you not know that our Lord lives for ever while Jesus perished.”
(Asbab an-nuzul, by Imam Abu-l-Hasan Ali ibn Ahmad al-Wahidi of Neshapur, published in Egypt, p. 53)
All beings will die within the century
حَدَّثَنِي إِسْحَاقُ بْنُ مَنْصُورٍ، أَخْبَرَنَا أَبُو الْوَلِيدِ، أَخْبَرَنَا أَبُو عَوَانَةَ، عَنْ حُصَيْنٍ، عَنْ سَالِمٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ قَالَ نَبِيُّ اللَّهِ صلى الله عليه وسلم “ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ تَبْلُغُ مِائَةَ سَنَةٍ ” . فَقَالَ سَالِمٌ تَذَاكَرْنَا ذَلِكَ عِنْدَهُ إِنَّمَا هِيَ كُلُّ نَفْسٍ مَخْلُوقَةٍ يَوْمَئِذٍ .
Jabir b. ‘Abdullah reported that Allah’s Messenger (ﷺ) said:
“None amongst the created beings would survive after one hundred years. Salim said: We made a mention of it to him (Jabir), whereupon he said: It means those who had been living on that day.”(Sahih Muslim 2538)
The Messiah of Islam(as) explained this hadith:
“ In the light of this verse, we shall turn our attention to what our Holy Prophet(saw) has spoken in relation to this affair. From Mishkat al-Masabih comes the first hadith which is narrated by Abu Hurairah as follows: “Some people in my community will live for sixty to seventy years and there will be few who will exceed this age.”
“It is undeniable that the Messiah, son of Mary, has been included in this community. So how can such a disparity exist between him and others in that other people will find it difficult? To reach sixty or seventy years and his condition is such that he has lived for two thousand years and even now he has still not died? Instead, our religious leaders insist that he will return to earth and live for forty or forty-five years. The second hadith is taken from the Sahih Muslim and the narrator is Jabir, who says: “I heard the Holy Prophet (sas) say, after taking an oath, that in no part of the earth is there any creature over whom a hundred years will pass and he will still be found alive.” The meaning of this hadith is that no created being on earth will live past one hundred years and saying that he is a prisoner of the earth is that he may be excluded from the category of heavenly beings. It is, of course, an accepted fact that the Messiah, son of Mary, is not a heavenly being (by creation) but an earthly one and belongs to all that exists on earth. The hadith does not mean that if a person with an earthly body lives on earth, he will die here, but if he should go up to heaven (in his earthly body) he will not suffer death if the Holy Qur’an has categorically ruled out the eventuality of an earthly body entering Paradise. Instead, the import of the hadith is that whoever is born on earth, having been created out of earth cannot live beyond a hundred years.” (Izala-e-Auham)
Jesus died at age of 120
“The Holy Prophet (sa) said, ‘Gabriel informed me that every successive prophet has lived to half the age of his predecessor. And verily Jesus, son of Mary, lived to 120 years. Therefore, I perceive that I may reach the age of 60.” (Kanzul-‘Ummal, Narrated by Hadrat Fatimatuz-Zahra’)
This hadith is corroborated by Ayeshara, Ibni Umarra, and also Fatimahra.
It is also stated in Hijajul Kiramah and Al-Mawahibul-Luduniyyah that Imam Tabarani has taken this narration for his Al Kabir from a chain of narrators which is comprised of very reliable and authentic narrations.
If Musa(as) and Isa(as) were alive...
“If Moses and Jesus were alive, they would have had no choice but to follow me.”
( Ibn Kathir: Tafseerul Quran vol1, page 378)
A similar narration narrated by Ibn Qayyimra, who is a great scholar of Islam, states:
If Moses and Jesus had lived in the time of the Holy Prophet (sa), they would have been from among his followers.” (Madarijus-Salikin, Imam Ibni Qayyim)
Sahaba:
First Ijma of Sahaba.The ayah related to this incident is related to [3:145].
حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَاتَ وَأَبُو بَكْرٍ بِالسُّنْحِ ـ قَالَ إِسْمَاعِيلُ يَعْنِي بِالْعَالِيَةِ ـ فَقَامَ عُمَرُ يَقُولُ وَاللَّهِ مَا مَاتَ رَسُولُ اللَّهِ صلى الله عليه وسلم. قَالَتْ وَقَالَ عُمَرُ وَاللَّهِ مَا كَانَ يَقَعُ فِي نَفْسِي إِلاَّ ذَاكَ وَلَيَبْعَثَنَّهُ اللَّهُ فَلَيَقْطَعَنَّ أَيْدِيَ رِجَالٍ وَأَرْجُلَهُمْ. فَجَاءَ أَبُو بَكْرٍ فَكَشَفَ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَّلَهُ قَالَ بِأَبِي أَنْتَ وَأُمِّي طِبْتَ حَيًّا وَمَيِّتًا، وَالَّذِي نَفْسِي بِيَدِهِ لاَ يُذِيقُكَ اللَّهُ الْمَوْتَتَيْنِ أَبَدًا. ثُمَّ خَرَجَ فَقَالَ أَيُّهَا الْحَالِفُ عَلَى رِسْلِكَ. فَلَمَّا تَكَلَّمَ أَبُو بَكْرٍ جَلَسَ عُمَرُ. فَحَمِدَ اللَّهَ أَبُو بَكْرٍ وَأَثْنَى عَلَيْهِ وَقَالَ أَلاَ مَنْ كَانَ يَعْبُدُ مُحَمَّدًا صلى الله عليه وسلم فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَىٌّ لاَ يَمُوتُ. وَقَالَ {إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ} وَقَالَ {وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ} قَالَ فَنَشَجَ النَّاسُ يَبْكُونَ ـ قَالَ ـ وَاجْتَمَعَتِ الأَنْصَارُ إِلَى سَعْدِ بْنِ عُبَادَةَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَقَالُوا مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ، فَذَهَبَ إِلَيْهِمْ أَبُو بَكْرٍ وَعُمَرُ بْنُ الْخَطَّابِ وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، فَذَهَبَ عُمَرُ يَتَكَلَّمُ فَأَسْكَتَهُ أَبُو بَكْرٍ، وَكَانَ عُمَرُ يَقُولُ وَاللَّهِ مَا أَرَدْتُ بِذَلِكَ إِلاَّ أَنِّي قَدْ هَيَّأْتُ كَلاَمًا قَدْ أَعْجَبَنِي خَشِيتُ أَنْ لاَ يَبْلُغَهُ أَبُو بَكْرٍ، ثُمَّ تَكَلَّمَ أَبُو بَكْرٍ فَتَكَلَّمَ أَبْلَغَ النَّاسِ فَقَالَ فِي كَلاَمِهِ نَحْنُ الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ. فَقَالَ حُبَابُ بْنُ الْمُنْذِرِ لاَ وَاللَّهِ لاَ نَفْعَلُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ. فَقَالَ أَبُو بَكْرٍ لاَ، وَلَكِنَّا الأُمَرَاءُ وَأَنْتُمُ الْوُزَرَاءُ هُمْ أَوْسَطُ الْعَرَبِ دَارًا، وَأَعْرَبُهُمْ أَحْسَابًا فَبَايِعُوا عُمَرَ أَوْ أَبَا عُبَيْدَةَ. فَقَالَ عُمَرُ بَلْ نُبَايِعُكَ أَنْتَ، فَأَنْتَ سَيِّدُنَا وَخَيْرُنَا وَأَحَبُّنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم. فَأَخَذَ عُمَرُ بِيَدِهِ فَبَايَعَهُ، وَبَايَعَهُ النَّاسُ، فَقَالَ قَائِلٌ قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ. فَقَالَ عُمَرُ قَتَلَهُ اللَّهُ.
Narrated ‘Aisha:
(the wife of the Prophet) Allah’s Messenger (ﷺ) died while Abu Bakr was at a place called As-Sunah (Al-‘Aliya) ‘Umar stood up and said, “By Allah! Allah’s Messenger (ﷺ) is not dead!” ‘Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him and he will cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s Messenger (ﷺ), kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s Messenger (ﷺ)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, ‘Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then he recited Allah’s Statement.:– “(O Muhammad) Verily you will die, and they also will die.” (39.31) He also recited:–
“Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.145)
The people wept loudly, and the Ansar were assembled with Sad bin ‘Ubada in the shed of Bani Saida. They said (to the emigrants). “There should be one ‘Amir from us and one from you.” Then Abu Bakr, Umar bin Al-Khattab and Abu ‘baida bin Al-Jarrah went to them. ‘Umar wanted to speak but Abu Bakr stopped him. ‘Umar later on used to say, “By Allah, I intended only to say something that appealed to me and I was afraid that Abu Bakr would not speak so well. Then Abu Bakr spoke and his speech was very eloquent. He said in his statement, “We are the rulers and you (Ansars) are the ministers (i.e. advisers),” Hubab bin Al-Mundhir said, “No, by Allah we won’t accept this. But there must be a ruler from us and a ruler from you.” Abu Bakr said, “No, we will be the rulers and you will be the ministers, for they (i.e. Quarish) are the best family amongst the ‘Arabs and of best origin. So you should elect either ‘Umar or Abu ‘Ubaida bin Al-Jarrah as your ruler.” ‘Umar said (to Abu Bakr), “No but we elect you, for you are our chief and the best amongst us and the most beloved of all of us to Allah’s Messenger (ﷺ).” So ‘Umar took Abu Bakr’s hand and gave the pledge of allegiance and the people too gave the pledge of allegiance to Abu Bakr. Someone said, “You have killed Sad bin Ubada.” ‘Umar said, “Allah has killed him.”(Sahih Al Bukhari, Hadith #3667, 3668)
Firstly, Hazrat Umarra even said that the Prophet Muhammadsaw would return and kill some people. This shows that Hazrat Umarra at this point, had the belief that perhaps the Prophet would return, as the non Ahmadi Muslims believe about Isaas. Abu Bakrra recited this verse and cleared this misconception as well, showing that in reality all prophets have died and none will return. This is a clear proof that Isaas has died as after this ayah was recited, Hazrat Umarra was forced to come back into reality, and no one of the companions said that why can’t the Prophet return if Isaas will? This question would for sure be asked in this situation. No one mentioned Isaas nor does any authentic narration state that anyone even thought about Isaas.
If any of the previous prophets had in fact not died and had been raised to heaven or avoided death in another way, then the argument would no longer be valid. Hadhrat Umar (ra) would have stood up and stated that this verse was not categorical, and would have presented the view that Jesus (as) had not yet died rather was alive in heaven, therefore this verse could not be used to prove the death of the Prophet Muhammad (sa).
But what actually happened is all of the companions upon hearing this verse accepted the death of the Holy Prophet (sa), as the verse was categorical: all previous prophets had died and would not return, and the same would occur with the Prophet Muhammad (sa). There was no exception to the rule.
Some have alleged that it is because of the condition of the sahaba that they did not mention Isaas. I ask them why Mosesas was then mentioned. It is said in some narrations that Umarra said MuhammadSaw went to Allah for forty days and forty nights like Mosesas. No one even thought of Isaas at this time, although this would be the perfect time for them to speak out and say how is it possible that our Prophet has died while Isaas is still alive in the heavens. However this did not occur.
It is narrated that Umarra said:
“Some of the hypocrites allege that the Messenger of God is dead. By God, he is not dead but has gone to his Lord as Moses b. Imran went and remained hidden from his people for forty days. Moses returned after it was said that he had died. By God, the Messenger of God will [also] return and will cut off the hands and feet of those who allege that he is dead” (Tabari Volume 9 p 184)
Entire Tribe Accepts that Isa(As) has died. The ayah related to this incident is related to [3:145].
Tarikh Tabari recordeds an incident of a sahaba (Jaurd [ra]) gave sermons after the death of Holy Prophet Muhammad(saw) and went to the extent of mentioning the death of Hadhrat Isa(as) by name:
حدثنا عبيد الله ، قال : أخبرنا عمي ، قال : أخبرنا سيف ، عن إسماعيل بن مسلم ، عن الحسن بن أبي الحسن ، قال… فقالت عبد القيس : لو كان محمد نبياً لما مات ؛ وارتدوا ، وبلغه ذلك فبعث فيهم فجمعهم ، ثم قام فخطبهم ، فقال : يا معشر عبد القيس ؛ إني سائلكم عن أمر فأخبروني به إن علمتموه ولا تجيبوني إن لم تعلموا . قالوا : سل عما بدا لك ، قال : تعلمون أنه كان لله أنبياء فيما مضى ؟ قالوا : نعم ، قال : تعلمونه أو ترونه ؟ قالوا : لا بل نعلمه ، قال : فما فعلوا ؟ قالوا : ماتوا ، قال : فإن محمداً صلى الله عليه وسلم مات كما ماتوا ، وأنا أشهد أن لا إله إلا الله وأن محمداً عبده ورسوله ، قالوا : ونحن نشهد أن لا إله إلا الله وأن محمداً عبده ورسوله ؛ وأنك سيدنا وأفضلنا
Ubaidullah narrated to us, he said: “My uncle said: Saif (bin Umar)1 narrated from Isma’il bin Muslim, (he) from Hasan bin Abi Hasan, he said: … So the abd Al-Qais said: “If Muhammad were a prophet, why did he die?” and they turned into apostates and this news reached him (Jarud). So, he reached them and gathered them and then addressed them: ‘O people of Abd Al-Qais, I ask you of a matter so answer me if you know it and do not respond if you do not know.’ They said: “Ask of the matter that concerns you!”. He said: “Do you know in the past there have been Prophets from Allah?” They said: “Yes”. He said: “Do you know that or do you just perceive it?” They replied: “No, we know if it”. He said: “What happened to them all?” They said: “They died!” He said: “So if Muhammad died as they (all) died, I testify there is no deity but Allah and Muhammad is his Servant and Messenger.” They said: “And we also testify that there is no deity but Allah and Muhammad is his Servant and Messenger. And you (O Jarud) are our leader and the best of us.” (Tarikh-e-Tabari, Volume 3, Page 302)2
The same incident is recorded in Muhammad ibn Abdul Wahab's Sirat ul Rasul Book:
أنه قال : ما شهادتكم على موسى ؟ قالوا : نشهد أنه رسول الله . قال : فما شهادتكم على عيسى ؟ قالوا : نشهد أنه رسول الله قال وأنا أشهد أن لا إله إلا الله وأن محمدا عبده ورسوله . عاش كما عاشوا ، ومات كما ماتوا . وأتحمل شهادة من أبى أن يشهد على ذلك منكم . فلم يرتد من عبد القيس أحد
“He (Jarud bin Ma’la) said (to his tribe); “What is your testimony regarding Moses?” They said: “We testify he was a Messenger of Allah.” He said: “What is your testimony regarding Jesus?” They said: “We testify he was a Messenger of Allah.” He said: “And I testify that there is no other deity except Allah and Muhammad is his servant and Messenger. He lived as they lived, and died as they died. And I imply the testimony on the ones who among you refuses to testify. So no one remained apostate from Abd Al-Qais” (Mukhtasar Siraat Al Rasul, Under 3:145, Chapter on Apostasy of the People of Bahrain)
1 The Reliability of Saif ibn Umar
Some has sought to discredit Saif ibn Umar in order to claim that the incident given in Tarikh Tabari is wrong. They quote Timirdhi's saying that "وَسَيْفٌ مَجْهُولٌ" meaning that Saif was anonymous however this can not be used to discredit the incident
Shaykh Gibril Fouad Haddad said that "Sayf is considered to be immensely reliable when it comes to historical narrations" It it should be noted that Tarikh Tabari is not a hadith book but rather a history book. See for example how much of what he (Saif) transmits is confirmed by Ibn Abi Shayba and Ibn Hibban in their Sira works, or cited approvingly by Ibn Sayyid al-Nas or Dhahabi or Mughultay in their Siras or Ibn Hajar in the Isaba. Shaykh GF Haddad also said "it is just a caution not to throw out the window everything he transmits" therefore rejecting what was given from Tabari just because Saif Ibn Umar is in the isnad is not logical
2 What is Tarikh Tabari ?
"The History of the Prophets and Kings, more commonly known as Tarikh al-Tabari or Tarikh-i Tabari is an Arabic-language historical chronicle written by the Persian historian Muhammad ibn Jarir al-Tabari. It begins with the Creation to 915 AD, and contains detail concerning Muslim and Middle Eastern history" Abū Jaʿfar Muḥammad ibn Jarīr al-Ṭabarī was an influential Iranian scholar, historian and exegete of the Qur'an from Amol, Tabaristan, who composed all his works in Arabic. He was born on 839 AD, Amol, Iran and passed away on February 17, 923 AD, Baghdad, Iraq. He is known for his seerah, which was one of the first.
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Tab'ieen
Is the Mahdi and Messiah one person or two people?:
A student of Hazrat Ibn Abbasra and Hazrat Alira named Mujahid Ibn Jabr stated:
حدثنا الوليد بن عتبة؛ عن زائدة، عن ليث، عن مجاهد، قال: المهدي عيسى ابن مريم.
“Al Mahdi is Jesus Son of Mary (Al Musannaf, Kitab al Fitan, #38660)
When is the Messiah/Mahdi coming?
Hazrat Hudhaifa Bin Yaman(ra) stated:
“Allah will send the Mahdi after 1240 A.H” (An Najmul Saqih, Volume 2, Page 209)
1240 A.H in Gregorian Calendar is 1824/1825. Only 10/11 years later the Messiah(a.s) was born. The point of giving a date is that it signifies that the Mahdi will come near this near time.
