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The Light & Islamic Review Title

Web version

October–December 2003
Volume 80, Number 4

Click here for easily printable format


  1. “Who will be my helpers in the way of Allah?”
    Refuting the false charge of sectarianism against the Lahore Ahmadiyya Movement
    by Dr Mohammad Ahmad, Columbus, Ohio
  2. The status of woman in Islam
    Speech at the International and 75th Convention of the Ahmadiyya Anjuman Isha'at Islam Indonesia
    by Mrs Samina Malik, Ohio
  3. Truth Unveiled
    A response to the book ‘Unveiling Islam’ by Ergun Mehmet Caner and Emir Fethi Caner
    compiled by directors of the AAIIL Inc., USA
  4. E-mails from members of the Qadiani Jama‘at
    Our replies to their constant stream of objections and criticism
    by the Editor


“Who will be my helpers in the way of Allah?”

by Dr Mohammad Ahmad, Columbus, Ohio

The words above are quoted from the Holy Quran, chapter 61, verse 14. Recently I came across a publication from Guyana, South America. In an article in this magazine the author has lamented the rise of sectarianism amongst the Muslims. He then goes on to classify the Ahmadiyya Movement amongst the sects responsible for disunity amongst the Muslims. We do not fully understand the motives of the author; however, he should have known better if he had honestly studied the history and objectives of the Lahore Ahmadiyya Movement. Hazrat Mirza Ghulam Ahmad formed the Ahmadiyya Movement with the sole objective of propagating Islam. In this article, compiled from the Ahmadiyya literature, I will show that the formation of this Movement was in accordance with the teachings of the Holy Quran. I will also discuss the significance of the name Ahmadiyya, and the rationale and historical perspective behind choosing this name.

Organization formed according to Divine injunction

In order to identify the distinguishing characteristic of various groups of believers the Quran itself identifies them by various names. For example the Muslims who migrated from Mecca to Medina were called the Muhajireen, while those who gave them refuge in Medina were called the Ansars or Helpers.

“And the foremost, the first of the Emigrants and the Helpers, and those who followed them in goodness” (9:100).

Thus to identify a group with a name which signifies the purpose of its formation is quite in accordance with the Quranic teachings.

            The Holy Quran further states:

“O you who believe, keep your duty to Allah (itaq-ullah), as it ought to be kept, and die not unless you are Muslims. And hold fast by the covenant of Allah (habl-Allah) all together and be not disunited. And remember Allah’s favour to you when you were enemies, then He united your hearts so by His favour you became brethren. And you were on the brink of a pit of fire, then He saved you from it. Thus Allah makes clear to you His messages that you may be guided. And from among you there should be a party who invite to good and enjoin the right and forbid the wrong. And these are they who are successful.” (Ch. 3:101–103)

Muslims warned against disunity

In this section the Muslims are informed that if they are unable to maintain unity amongst themselves, they would be committing a grave iniquity not worthy of forgiveness by Allah. That is why the first verse of this section states:

“O you who believe, keep your duty (taqwa) to Allah, as it ought to be kept.”

In the Holy Quran, wherever the word taqwa is mentioned by itself, it means guarding one’s soul from evil, for it is only through evil action that man suffers spiritual distress and affliction. Where, however, the words taqwallah are mentioned, it means guarding oneself against the accountability and chastisement of Allah, for nothing can be more grievous than these. The words itaq-ullah (meaning: do the taqwa of Allah) precede all those injunctions and commandments for which there is a greater degree of accountability and therefore a proportionally higher degree of chastisement. In this verse the words “as it ought to be kept (haqqa tuqaati hi)” have been added on to specially emphasize this point that in what follows, there is a particular need for taqwallah (i.e., guarding oneself against the accountability and chastisement of Allah). This is further underscored by stating:

“And die not unless you are Muslims (i.e., of those who submit)”.

The time of death is uncertain and it can overtake a person of any age at any time without prior knowledge. It is, therefore, enjoined that your lives should be such that you are in a state of submission to Allah at all times, so that in case of sudden death you are not caught unprepared.

Holding fast to the Covenant of Allah

Now follows the commandment for which all of this was a prelude:

“And hold fast by the covenant (habl-Allah) of Allah all together and be not disunited.”

The Arabic words habl-Allah also mean the rope of Allah. The Holy Prophet himself has explained the rope of Allah as being the Book of Allah, the Holy Quran. The Holy Quran allegorically being likened to the rope that Allah has made to descend from the heavens, so that by holding on firmly to it Muslims can save themselves from losing their footing while facing the spiritual dangers that lurk in their earthly passage. By holding on to this rope they can also evolve beyond their earthly pursuits and ascend to spiritual heights, i.e., discard their earthly trappings for a higher and heavenly state. Like the group staying together by holding on to a rope, Muslims should take firm hold of the Holy Quran and save themselves from discord. Therefore the Divine words that follow state:

“And be not disunited.”

Another great wisdom underlies the use of the Arabic word habl, for besides the meaning of a rope, it also means a covenant. It thus also means that Allah, the Most High, has taken a covenant from the Muslims that they will remain united on the Holy Quran, and not become disunited by strife and sectarianism.

            Somebody may point out at this juncture that the Holy Prophet (may peace and the blessings of Allah be upon him) has stated:

“Difference of opinion amongst my followers is a blessing.”

This only means that if in a certain matter a difference of opinion arises in good faith and is duly expressed, the benefit of expressing such opinion is that different aspects of the matter are highlighted. Its strengths and weaknesses become more apparent and such a discourse thus ultimately proves to be beneficial. If a controversial matter cannot be decided upon, Muslims should use the Holy Quran as the basis of settling such a controversy. The Holy Quran should serve as their Judge and Law in such matters, and they are strictly forbidden to form sects on the basis of such a difference of opinion. Muslims, however, did exactly the opposite of this Divine command and formed separate groups and sects, which labelled each other as having gone astray and heretical. Instead of deciding controversy on the basis of the Holy Quran, they chose to make their decisions on the basis of their own opinions or the convictions of their forefathers. Continued emphasis on such controversy has led to a state of permanent internecine war and dissent.

The lesson of history

Allah, the Most High, then draws their attention towards the corrupt state of the Arabs before the advent of Islam. It is stated:

“And remember Allah’s favour to you when you were enemies, then He united your hearts so by His favour you became brethren. And you were on the brink of a pit of fire, then He saved you from it. Thus Allah makes clear to you His messages that you may be guided.”

The habitual infighting and strife amongst the pre-Islamic Arabs on trivial matters is a well known historical fact, and I need not go into the details of this. I would like to quote only one statement from the book Ins and outs of Mesopotamia by an English author. He states in regard to the Arabs:

“A more disunited people it would be hard to find, till suddenly a miracle took place.”

That miracle was the advent of the Holy Prophet (may peace and the blessings of Allah be upon him) and the revelation of the Holy Quran. This sacred scripture within a short period of twenty years led to brotherly love and unity amongst the most blood thirsty of enemies, an exemplary feat not met anywhere else in the history of mankind. A shining example of this was that when the followers of the Holy Prophet left Mecca and sought refuge in Medina they were offered equal rights in their properties and wealth by their Muslim brethren residing in Medina which was, however, gracefully declined by the former. This miraculous change in the character of the inhabitants of Medina came about within a short period of a year or two of their acceptance of Islam. People who have experienced bloody civil strife can really appreciate this change as being miraculous. If the Holy Quran was instrumental in bringing about a revolutionary change of such magnitude once, it can do so again. What is needed is for the Muslims to accept the Holy Quran as their guide, to act upon it, and to solve their mutual controversies in the light of its injunctions. Thus they can avoid settling such matters on the basis of their own opinion or inflexible attitude, or the opinion of those before them. It was such controversy regarding the concepts of the jurists, which led to dissension in the past.

Organization for the purpose of propagation

Whereas the Holy Quran strictly forbids the formation of groups or organizations separate from the parent Muslim body, it permits the formation of one organization with the following mandate:

“And from among you there should be a party who invite to good (khair) and enjoin the right and forbid the wrong. And these are they who are successful.”

The Arabic word for “good” used in this verse is khair meaning Islam, which is the greatest good and the fountainhead of all goodness. In this verse not only is permission given to form such a body, in fact it is made incumbent upon Muslims to do so. The Holy Quran has also used the word khair for itself, as in the verse:

“Neither those who disbelieve from among the people of the Book, nor the polytheists, like that any good (khair) should be sent down to you from your Lord” (2:105).

In the verses under discussion, whereas the word khair has been used for Islam and thus the permission for the formation of a party to carry out this injunction for the propagation of Islam, the usage of the same word for the Holy Quran also indicates that the best milieu for such propagation is the Holy Quran. The world today is in dire need that the Holy Quran should be translated and presented to it, for it is dying spiritually without the life giving waters of this spiritual fountainhead.

            This was the reason why the Reformer of this age, Hazrat Mirza Ghulam Ahmad, formed an organization, the Ahmadiyya Movement, for the propagation of Islam, and made the propagation of the Holy Quran as its objective. Besides the propagation of Islam, the Holy Quran states two other responsibilities for such an organization: “who invite to good and enjoin the right and forbid the wrong”. This task of reformation has to be carried out amongst the Muslims at all times. It also includes the non-Muslims who convert to Islam, for it is essential to teach them Islam — which enjoins the right and forbids the wrong. The Reformer of this age realized this deficiency amongst the Muslims and reminded them of this Divine injunction they had forgotten. There can be no greater task than the propagation of Islam, which in former times was carried out by the prophets. With the advent of the Seal of the Prophets — Holy Prophet Muhammad, may peace and the blessings of Allah be upon him — this noble task has been delegated to his followers. What the Seal of the Prophets has bestowed upon his followers, is certainly a great act of benevolence, for he has entrusted them to carry out the task which was previously carried out by the Prophets. Addressing the Holy Prophet (may peace and the blessings of Allah be upon him), Hazrat Mirza Ghulam Ahmad has thus expressed his thoughts in one of his poetic verses:

“We became the best of the nations because of you, O most excellent of the Prophets! By benefiting from your spiritual advancement only, did we make progress.”

Other verses of the Holy Quran supporting the formation of such an organization

Let us now consider Chapter Al-Saff, verses 6–9:

“And when Jesus, son of Mary, said: O Children of Israel, surely I am the messenger of Allah to you, verifying that which is before me of the Torah and giving good news of a Messenger who will come after me, his name being Ahmad. But when he came to them with clear arguments, they said: This is clear enchantment.

And who is more unjust than he who forges a lie against Allah and he is invited to Islam. And Allah guides not the unjust people.

They desire to put out the light of Allah with their mouths, but Allah will perfect His light, though the disbelievers may be averse.

He it is Who sent His Messenger with the guidance and the true religion, that He may make it overcome the religions, all of them, though the polytheists may be averse.”

These verses tell us that Jesus made a categorical prophecy about the advent of the Holy Prophet of Islam. It is added that when the latter came to be known to the Christians:

a)      They called the clear arguments of the Holy Prophet a fraud.

b)      They forged a lie against Allah, when they called Islam a forgery and a lie.

c)      They will not stop at that, but will want to “blow out the light of Allah” with their mouths, i.e., with their hostile criticism and slander.

d)      But, far from allowing them to do it, Allah will bring to perfection His light, however much these ungrateful disbelievers may dislike it.

e)      In fact, He will make Islam prevail over other religions because it is the perfect religion (while others are incomplete, e.g. Jesus himself said: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you into all truth” —John 16:12–13) and because the Truth which was lost (when the other religions lost or interpolated their revealed books) is re-established in Islam, which is opposed by the other religions because they have become corrupted with shirk (polytheism).

The commentators of the Holy Quran had agreed long before the Promised Messiah appeared (in the person of Hazrat Mirza Ghulam Ahmad) that the above-mentioned wonderful service to Islam would be performed by the Promised Messiah. The Holy Quran not only confirms it but says that he will form an organization to be “his helpers in the way of Allah’, by stating a few verses later:

 “O you who believe, be the helpers of Allah, as Jesus, son of Mary, said to his disciples, who will be my helpers in the way of Allah?” (61:14)

In trying to understand this verse, the following facts may be borne in mind:

1.       That all prophets had called upon their people to be their “helpers in the way of Allah”.

2.       Those who responded to Jesus were not exceptional. In fact they set some bad examples when one of them betrayed his Master for thirty pieces of silver, and his right-hand man Peter disowned and cursed him in his presence to escape being crucified with him.

3.       Then why is Jesus specially mentioned here out of all prophets?

4.       Because there was to be a second advent of Jesus in the person of the Promised Messiah (“your leader from among yourselves Muslims” — Hadith), and the latter was to make the same call to the Muslims.

Those who responded to him, and did not falter, are the Lahore Ahmadiyya Movement.

Holy Prophet’s name Ahmad

Referring to the name Ahmad of the Holy Prophet mentioned in verse 61:6 above, Maulana Muhammad Ali writes in his commentary: “Another point worth mentioning is that the different prophecies about the Holy Prophet really refer to the different phases of his life. The two aspects of the life of the Holy Prophet are jalál and jamál, i.e., an aspect of glory and an aspect of beauty, the first finding its manifestation in the name Muhammad and the second in Ahmad. Each of the two great prophets Moses and Jesus, prophesied about the Holy Prophet in words expressing the aspect of his life which was in consonance with his own nature — glory finding greater expression in Moses, who was prophet, lawgiver and king at the same time, and beauty in Jesus, on account of the beauty of his moral teachings, while both these elements were combined in the person of the Holy Prophet.”

Historical perspective and statement of the Founder regarding the name Ahmadiyya

For a long period of time Hazrat Mirza Ghulam Ahmad did not specify a name for his organization. People started calling his followers Mirzaees, Qadianis etc., for without a name the specific characteristics of this organization could not come to the mind of the person being addressed. The British government scheduled a population census in India for February 1901. Friends and followers of Hazrat Mirza drew his attention to the fact that the census register listed a column for the specific denomination, under the heading of religion. This helped in determining, how many individuals belonged to a particular organization. Hazrat Mirza Ghulam Ahmad in reply to their query said that he did not believe it was appropriate to name a denomination after the name of anyone else besides the Holy Prophet Muhammad (may peace and the blessings of Allah be upon him), therefore he said the name of his organization should only be after the name of the Holy Prophet. Keeping this in consideration, he published a poster on 4th November 1900, in which after referring to the distinctive features of his organization he requested the government to name him and his organization as Muslims of the Ahmadiyya sect in the upcoming census. We quote his exact words from this poster:

 “And the name which is appropriate for this group, and which I prefer for myself and my followers, is ‘Muslims of the Ahmadiyya sect’. It is also correct to call us by the name ‘Muslims who follow the Ahmadi way’.”

It should be noted that Hazrat Mirza Ghulam Ahmad calls himself and his followers as Muslims of the Ahmadiyya sect. This further proves that he was not naming the body after himself; otherwise he would not have included himself under the same category. Moreover, the term ‘sect’ is used in the generic sense of the word, which as defined by Webster’s Dictionary as follows:

“A body of persons adhering to a particular religious faith: denomination. Denomination is further defined as a class or kind of persons or things distinguished by a specific name.”

In other words Hazrat Mirza Ghulam Ahmad wanted himself and his followers, whose religion was Islam, to be defined by the name Ahmad of the Holy Prophet. He explains the reason for this, and we quote his exact words from the same poster:

            This denomination has been given the name ‘Muslims of the Ahmadiyya sect’ for the following reason. Our Holy Prophet, may peace and the blessings of Allah be upon him, had two names, one Muhammad and the other Ahmad. The name Muhammad was the name indicative of glory. In this name was implicit the prophecy that the Holy Prophet would chastise with the sword those enemies who attacked Islam with the sword and slaughtered hundreds of Muslims. Ahmad, however, was the name indicative of beauty, meaning that the Holy Prophet will bring about peace and reconciliation in the world. God therefore divided the manifestation of these two names in such a manner that in the early Meccan period the life of the Holy Prophet was a reflection of the name Ahmad. Tolerance and patience was taught in every way. The Medina period of his life was manifestation of the name Muhammad. Divine wisdom and prudence called for punishment of the opponents. It was, however, prophesied that in the later days the significance of the name Ahmad will manifest once more. A person will appear through whom the Ahmadi attribute, or the aspect of beauty of the name Ahmad, will become evident, and all conflicts will cease. For this reason it seemed appropriate to name this denomination as the Ahmadiyya sect.


This discussion clearly proves that the Lahore Ahmadiyya movement cannot be classified with other sectarian divisions amongst the Muslims. It has been created under Divine ordinance to defend and propagate the religion of Islam and to resolve divisive issues amongst the Muslims in light of the Holy Quran. Far from shattering the unity of the Muslims as alleged, it has tried to restore the already shattered unity of the Muslims by condemning the epidemic of takfeer (calling each other heretics) and saying that anybody who recites the Kalima (formula of faith) ‘La ilaha ill-Allah, Muhammad-ur-Rasul Allah’ (‘there is no God but Allah and Muhammad is his Messenger’) is a Muslim. In fact it holds the unique distinction of being the only movement amongst the Muslims that firmly upholds this position. Those individuals who out of ignorance try equating our movement with the prevalent, destructive, sectarian divisiveness amongst the Muslims, we ask Allah’s forgiveness for them. Those who knowingly and for worldly gain commit this iniquity, may Allah guide them to the right path, Amen.


1.       The Holy Quran, English translation and commentary by Maulana Muhammad Ali.

2.       Ahmadiyyat in the Service of Islam by N.A. Faruqui.

3.       Mujaddid-e-Azam by Dr. Basharat Ahmad.

4.       Light from the Holy Quran by N.A. Faruqui.


The status of woman in Islam

Speech delivered at the International and 75th Convention of Ahmadiyya Anjuman Isha‘at Islam Indonesia

by Mrs. Samina Malik, Ohio, U.S.A.

I have been asked to speak on the Status of Woman in Islam. This topic is extremely important these days as Islam is under great scrutiny in the Western world due to the current conflicts in the Middle East and Afghanistan.

            There is a very negative impression of Islam in the West as a consequence of these conflicts. This negative image is reinforced by most of the media and the Christian evangelical movement.

            Perhaps after the subject of Jihad, the status of woman in Islam is the most misunderstood and misrepresented subject in the West.

            Unfortunately this bad impression is further reinforced by the poor treatment of women in certain Muslim countries due to local cultural practices.

            Woman in Islam are thought to be inferior to men in every aspect. In fact, some people in the West think women in Islam even do not have a soul!

            The position of an individual, whether male or female, in a religion will depend on the spiritual status and social and economic rights granted to the individual. No other Religious Book, and no other reformer, has done even a fraction of what the Holy Quran and the Prophet Muhammad have done to raise the position of woman.

Spiritual status of woman in Islam

Spiritually woman is equal to man in Islam. In the Holy Quran they are both created from the same single soul. This corrects the account in the Bible where she is created from Adam’s rib as an afterthought. This idea of the equality of the creation of man and woman is expressed in the Holy Quran from the earliest revelations.

Ch. 92:1-3

“By the night when it draws a veil!
And the day when it shines!
And the creating of the male and female!”

Ch. 53: 44–46

“And that He it is Who causes death and gives life:
And that He creates pairs, the male and the female:
From the small life-germ when it is adapted”

Thus right from the earliest revelation the male and the female are spoken of in equal terms.

            Later revelations develop the same basic idea:

Ch. 4:1

“O people, keep your duty to your Lord, Who created you from a single being and created its mate of the same (kind), and spread from these two many men and women…”

            Another great service which Islam has done to woman is that it has cleared her of the charge that she was responsible for introducing sin into the human race. According to the Bible it was woman who listened to the devil and then misled Adam by tempting him.

            Islam completely absolves her from this charge by stating in the Holy Quran that it was both Adam and Eve together who were deceived by the devil.

            Not only does the Quran establish the equality of the soul of man and woman, but it also states that woman has an equal opportunity to develop spiritually.

Ch. 40:40

“Whoever does evil, he is requited only with the like of it; and whoever does good, whether male or female, and he is a believer, these shall enter the Gardens, to be given therein sustenance without measure.”

Ch. 6:97

“Whoever does good, whether male or female, and is a believer, We shall certainly make him live a good life, and We shall certainly give them their reward for the best of what they did.”

Ch. 33:35

“Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the fasting men and the fasting women, and the men who guard their chastity and the women who guard, and the men who remember Allah much and women who remember — Allah has prepared for them forgiveness and a mighty reward.”

            Women were capable of receiving the highest spiritual gift, that of Divine revelation as in the case of the mother of Moses:

Ch. 28:7

“And We revealed to Moses’ mother, saying: Give him suck; then when thou fearest for him, cast him into the river and fear not, nor grieve; surely We shall bring him back to thee and make him one of the messengers.”

And also in the case of Hazrat Mariam:

Ch. 3:42

“And when the angels said: O Mary, surely Allah has chosen thee and purified thee and chosen thee above the women of the world.”

            The wives of the Holy Prophet Muhammad are spoken of in the Holy Quran as being thoroughly purified. In their status as the mothers of the faithful they serve as spiritual role models to all Muslims. The fact that a substantial portion of Hadith is transmitted from Hazrat Ayesha, and that she was a leading teacher of Hadith for many years after the Holy Prophet’s death, firmly establishes the high spiritual position of women in the Islamic tradition.

Social and economic rights

In addition to the establishment of woman as a spiritual equal of man, Islam also brought about a revolution in the social, legal and economic standing of women. Women in Arabia before Islam had no rights to property. In fact she herself was considered property and was inherited along with other property by men. She had no right to the property of her deceased husband or father.

            The birth of a daughter was considered as a disgrace, and among the nobility of the Quraish female infants were buried alive so that the family would not have to put up with the disgrace of a female child.

            The change that Islam brought about in this condition is unparalleled in human history.

            The reform introduced by Islam made woman a free person in the fullest sense of the word, and thus half the human race was freed from bondage in a span of twenty-three years — a status which woman have only partly achieved only recently in the non-Muslim world, and that too after decades of hard struggle.

            To be a fully equal participant in society, an individual must have economic rights. Islam gives these economic rights to woman in several ways.

            In the first place women are given the right to work. A woman can do any work she chooses and is entitled to her earnings.

Ch. 4:32

“… For men is the benefit of what they earn. And for women is the benefit of what they earn …”

In the time of Hazrat Umar he appointed a woman to be the superintendent of the public market.

            To start a marriage on a healthy, right and balanced footing, the woman was given a dowry to make her a property owner. The dowry could be of any amount.

            The Quran speaks of even a heap of gold being given to a woman as dowry.

Ch. 4:24

“… give them their dowries as appointed…”

            Also in the marriage relationship she was entitled to support from the husband

Ch. 34:4

“Man are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property.”

            Thus in Islam when a man supports his wife he does not do her any favor for which she should be grateful to him, rather it is a right given to her by God.

            Another way that Islam gave woman economic equality was by granting her inheritance rights:

Ch. 4:7

“For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave.”

Social rights

Besides granting women the same economic rights as men, Islam brought about a great change in the social position of women. Before Islam loose sexual relations between the sexes, in which woman was the exploited party, prevailed to an extreme. Men used to openly boast about their sexual exploits, and pre-Islamic poetry is filled with these accounts.

            Islam corrected this state of affairs by introducing measures to protect the sexual dignity of woman.

            The utmost modesty is demanded of both men and women in their sexual relationship.

Ch. 24:30–31

“Say to the believing men that they lower their gaze and restrain their sexual passions. That is purer for them. Surely Allah is Aware of what they do. And say to the believing women that they lower their gaze and restrain their sexual passions and do not display their adornment except what appears thereof. And let them wear their head-covering over their bosoms…”


“O Prophet, tell thy wives and thy daughters and the women of believers to let down upon them their over-garments. This is more proper, so that they may be known, and not be given trouble. And Allah is ever Forgiving, Merciful.”

            Thus this object of having a chaste and pure relationship between the sexes is achieved by the above means. Unnecessary mingling of men and women which so often leads to illicit sexual relations is strongly discouraged. Muslim women are required to dress modestly and not to expose their bodily beauty which may be a source of attraction for men.

            The Holy Prophet has said that when a woman attains her majority, it is not proper that any part of body should be seen except her hands and face.

            The modesty of dress for Muslim women therefore protects their sexual dignity and prevents them from becoming mere sexual objects. Islam also prohibits the exploitation of women by using woman’s beauty to sell products. The shameless manner in which women are used in advertising in selling products in Western countries is abhorrent to Islam.

            The above measures together with strong recommendation to be in a married state serve to protect the sexuality of men and women.

            Marriage is encouraged and is considered the normal state of social existence of both men and women. By these measures sexual desire is channelled into a useful and beneficial quality.

Ch. 24:32

“And marry those among you who are single…”

The Holy Prophet on many occasions praised the virtues of marriage, and said that it was the best way of guarding chastity and keeping the looks down. On one occasion after noticing monkish inclinations in certain young men, he said: “I am married. Whoever inclines to any way other than my way, is not of me”.

            A woman’s consent is necessary for marriage. She cannot be married against her will.

Ch. 4:19

“It is not lawful for you that you should take women as a heritage against their will.”

In marriage the woman is described by the Holy Prophet as a ruler of the household of her husband, and in the Holy Quran she is given the same rights and obligations as the man.

Ch. 2:228

“…And women have rights similar to those against them in a just manner…”

The man is commanded to provide for the woman. This is therefore not any favour he does for her, rather it is her right to be housed and provided for by him.

            The Quran emphasizes that the relationship between men and women is more than simple physical desire. They are supposed to be a source of comfort and protection for each other.

Ch. 30:21

“And of His signs is this, that He created mates for you from yourselves that you might find quiet of mind in them, and He put between you love and compassion.”

Ch. 2:187

“…they are an apparel for you and you are an apparel for them.”

This means that a husband and wife protect and comfort each other like clothing and the weakness of one is made up by the strength of the other.

            Kind treatment of the wife is given great importance, to the extent that the Holy Prophet has said that the best of Muslims is he who treats his wife the best.

            Thus this loving relationship develops these good qualities which carry over into everyday life and benefits society as a whole.

            In fact the Holy Prophet is reported to have said that “the man who marries perfects half his religion”.

            However, we live in an imperfect world, and sometimes unhappy relations may require that a union be ended. In this case Islam gives the woman the right to divorce which in technical terms is called Khula.

            In the Islamic divorce great stress is laid on the kind treatment of the divorced woman.

Ch. 2:231

“…Retain them in kindness or set them free with kindness …”

            I will read from Maulana Muhammad Ali’s work which discusses polygamy.


Monogamy is the rule in Islam and polygamy only an exception allowed subject to certain conditions. The following two verses are the only authority for the sanction of polygamy, and let us see how far they carry us:

            “And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then marry only one or what your right hands possess. This is more proper that you may not do injustice”. (4:3)

            “And they ask thee a decision about women. Say: Allah makes known to you His decision concerning them; and that which is recited to you in the Book is concerning widowed women, whom you give not what is appointed for them, while you are not inclined to marry them.” (4:127)

            Now the first of these verses allows polygamy on the express condition that “You cannot do justice to orphans”, and what is meant is made clear by the second verse, which contains a clear reference to the first verse in the words, “that which is recited to you in the Book is concerning widowed women”.

            The Arabs were guilty of a double injustice to widows: they did not give them and their children a share in the inheritance of their husbands, nor were they inclined to marry widows who had children because the responsibility for the maintenance of the children would in that case devolve upon them.

            The Quran remedied both these evils; it gave a share of inheritance to the widow with a share also for the orphans, and it commended the taking of such widows in marriage, and allowed polygamy expressly for this purpose. It should, therefore, be clearly understood that monogamy is the rule in Islam and polygamy is allowed only as a remedial measure, and that, not for the sake of the man, but for the sake of the widow and her children.

            This permission was given at a time when the wars, which were forced on the Muslims, had decimated the men, so that many widows and orphans were left for whom it was necessary to provide. A provision was made in the form of polygamy so that the widow should find a home and protector and the orphans should have paternal care and affection.


            Therefore, we see that in Islam a woman is a truly free and independent person who is an equal partner with man in the eyes of God and Society. Since her position and rights are specified by the Holy Quran, and embodied in the practice of the Holy Prophet and his companions, these will endure for all times and in all circumstances.


Truth Unveiled

A response to the book
‘Unveiling Islam’ by
Ergun Mehmet Caner and
Emir Fethi Caner

compiled by directors of the AAIIL Inc., USA

[A book under the title ‘Truth Unveiled’ is being compiled by the Board members of the AAIIL Inc. U.S.A. Its Preface and Introduction have been published in our last two issues. We start below with Chapter 1.]

Summary of criticism

In this chapter, the authors of Unveiling Islam present their arguments that love of God and the doctrine of atonement as espoused by Christianity is the way to salvation for man. They allege that Islam presents no concept of the love of God and counts only on good works for salvation. In addition, in their wisdom Holy Prophet Muhammad was insecure and so are his followers and this is because they believe in fatalism. Fatalism is defined as a belief that events are fixed in advance for all time in such a manner that human beings are powerless to change them. Muslims can be sent to hell for minor infractions, and that hell in Islam is eternal. They attempt to portray Jihad as aggressive war against the non-believer. The argument is then made that the promise of paradise and eternal security leads the insecure Muslim youth to follow (what the authors consider as) the example of the Holy Prophet in this matter. Hatred of those who stand against the expansion of Allah’s cause is presented as Islamic teaching. In this way they try to link the teachings of Islam and the Holy Prophet Muhammad to the violent acts of the perpetrators of 9/11/2001.

            In our discussions, which follow, we will inshallah (God willing) refute all these allegations and misrepresentations.

God’s love     

The Caner brothers begin the first chapter of their book with the following statement:

 “God Loves You! This Is The Brash claim of Christianity, The key, in fact, to winning people to a saving faith in Jesus Christ is based upon this claim. Yet in the Quran, no such statement is found.”

Our response: Love of God in the Holy Quran

Before we compare the Islamic doctrine of human salvation with that of Christianity, we would like to point out the fallacy of their statement, that in the Holy Quran there is no mention of Allah’s love for mankind by quoting the following verses:

“And ask forgiveness of your Lord, then turn to Him. Surely my Lord is Merciful, Loving-kind.” (11:90)

“And He is the Forgiving, the Loving.” (85:14)

“And spend in the way of Allah and cast not yourselves to perdition with your own hands and do good (to others). Surely Allah loves the doers of good.” (2:195)

“Those who spend in ease as well as in adversity and those who restrain (their) anger and pardon men. And Allah loves the doers of good (to others).” (3:134)

“So Allah gave them the reward of the world and a good reward of the Hereafter. And Allah loves the doers of good (to others).”

“But on account of their breaking their covenant We cursed them and hardened their hearts. They alter the words from their places and neglect a portion of that whereof they were reminded. And thou wilt always discover treachery in them excepting a few of them — so pardon them and forgive. Surely Allah loves those who do good (to others).” (5:13)

“On those who believe and do good there is no blame for what they eat, when they keep their duty and believe and do good deeds, then keep their duty and believe, then keep their duty and do good (to others). And Allah loves the doers of good.” (5:93)

“Surely Allah loves those who turn much (to Him), and He loves those who purify themselves.” (2:222)

“And how many a prophet has fought, with whom were many worshippers of the Lord. So they did not lose heart on account of that which befell them in Allah’s way, nor did they weaken, nor did they abase themselves. And Allah loves the steadfast.” (3:176) 

“Yea, whoever fulfils his promise and keeps his duty — then Allah surely loves the dutiful.” (3:76)

“Except those of the idolators with whom you made an agreement, then they have not failed you in anything and have not backed up anyone against you; so fulfil their agreement to the end of their term. Surely Allah loves those who keep their duty.” (9:4)

“How can there be an agreement for the idolators with Allah and His Messenger, except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them. Surely Allah loves those who keep their duty.” (9:7)

“Thus it is by Allah’s mercy that thou art gentle to them. And hadst thou been rough, hard-hearted, they would certainly have dispersed from around thee. So pardon them and ask protection for them, and consult them in (important) matters. But when thou hast determined, put thy trust in Allah. Surely Allah loves those who trust (in Him).” (3:159)

“Listeners for the sake of a lie, devourers of forbidden things, so if they come to thee, judge between them or turn away from them. And if thou turn away from them, they cannot harm thee at all. And if thou judge, judge between them with equity. Surely Allah loves the equitable.” (5:42)

“And if two parties of the believers quarrel, make peace between them. Then if one of them does wrong to other, fight that which does wrong, till it return to Allah’s command. Then, if it returns, make peace between them with justice and act equitably. Surely Allah loves the equitable.” (49:9)

“Allah forbids you not respecting those who fight you not for religion, nor drive you forth from your homes, that you show them kindness and deal with them justly. Surely Allah loves the doers of justice.” (60:8)

“Say: If you love Allah, follow me: Allah will love you, and grant you protection from your sins. And Allah is Forgiving, Merciful.” (3:31)

“O you who believe, should anyone of you turn back from his religion, then Allah will bring a people whom He loves and who love Him, humble towards the believers, mighty against the disbelievers, striving hard in Allah’s way and not fearing the censure of any censurer. This is Allah’s grace — He gives it to whom He pleases. And Allah is Ample-giving, Knowing.” (5:54)

“Those who believe and do good deeds, for them the Beneficent will surely bring about love.” (19: 96)

(Note: Allah’s bringing about love for the righteous means that He loves them Himself and inspires love for them in the hearts of other people, while they also love Allah as well as their fellow-beings. The righteous servants of God are opposed at first, but gradually their goodness prevails and they are loved and admired. There is a prophetic reference here to the great love with which the hearts of the enemies of the Prophet were to be inspired in the near future, and even today the hearts of men are being inspired with greater and greater love for him as the world witnesses the good which he did to humanity).

            From these Quranic verses, it is quite clear that for Muslims love of God means: doing good to others, turning towards God and following the path of rectitude, remaining steadfast in the doing of goodness and keeping one’s duty towards God and fellow humans by upholding their rights. To trust God in following this course, i.e., to ask for His support in these matters, and not solely rely upon the means available. It also means being equitable in one’s dealings with others, irrespective of their race color or creed. It encourages forgiveness and kindness, restraining of anger and the upholding of covenants. It teaches humility amongst those striving for the truth, and strength in the face of opposition to this path. This strength means lack of fear of censure in the cause of truth. We also learn that Allah’s attributes of mercy and forgiveness are infinite, and He is not in need of a vicarious sacrifice for this purpose. In summary, acting on these Quranic injunctions leads to human spiritual development and one is held accountable for one’s actions. The unbiased Christian believer should ask himself the questions, what is wrong with a doctrine which encourages moral and spiritual development, and is there a similar benefit offered by the concept of vicarious sacrifice? How does sacrifice of another human being, even if it be the “son of God”, save us? Does it not challenge the omnipotence of God? Does it portray God as fair and just, that He allowed an innocent soul to die for the sins of all humanity? Is sin like a load of dirt that we can transfer to another individual to lighten our own burden? If it is not, and it is admittedly a spiritual state, how can it be transferred to another person? If we presume that it can be transferred, then does it not make the person (God forbid) to whom it is transferred, the most evil of us all? Can a righteous servant of God be the bearer of such burden? Isn’t mankind in need of a human role model to follow for its spiritual development, or is this need better served by God in human form? Is it not such a belief in salvation that gives the false sense of security? Certainly if we are already guaranteed heaven, what need is there for us to walk in the path of righteousness? I will leave the inquiring and fair-minded to find the right answers to these questions.

            We find a similar concept of Divine unity and love of God in the Gospels, if we search carefully.

The concept of Divine Unity and love of God in the Gospels

“Again, the devil taketh him (Jesus) up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matthew, 4:8–10).

This passage inculcates in an unambiguous and plain language that the Most High God is the One True God, Who alone should be worshipped and adored, and no other being excepting Him should be invoked in prayer.

            In addition the Gospels also link the love of God with the love of humanity: “And one of the scribes … asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear O Israel; The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other than he … And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.” (Mark, 12:28–34).

            These passages clearly show that the concept of love of God presented by the Caner brothers is alien to Jesus, who like all prophets was a true believer in the unity of God, and believed in the love of God through service of humanity.

            Propagandists of the Christian doctrine of love of God and atonement of sins through vicarious sacrifice have always presented it as a hallmark of their faith. Over a hundred years ago, Mr. Robert Sirajuddin, a Muslim who had converted to Christianity, and was a professor at a prominent missionary college in India, asked the following question from the Founder of the Ahmadiyya Movement, Hazrat Mirza Ghulam Ahmad. We quote the question and the answer for the reader’s spiritual benefit and understanding.

Quotation from The Four Questions Answered

Love of God and God’s love for humanity

Question: Which verses of the Quran deal especially with the love of man and God, and the love of God for man?


The essence of the Quranic teaching is that just as God is One and without partners, so also must our love for Him be unique and exclusive. The Muslim confession of faith, “There is no God but Allah,” which is constantly on the lips of the Muslims is an indication of this fact. The word ilah in it is derived from walah, which means a beloved that is worshipped. This statement of faith is taught neither by the Torah nor by the Gospels, but only by the Quran. Its close association with Islam has made it the distinctive piece of this religion. Five times a day, this statement of faith is called out loudly from the minarets of the mosques — a practice that is often resented by the Christians and Hindus, making it appear that it is a sin with them to remember God with love. It is only in Islam that the break of dawn each day is greeted by the caller to the prayer calling out, la ilaha ill-allah — I bear witness that there is no God — dear and beloved — except Allah. The same cry issues forth from the Islamic mosques and floats skyward at the time of the afternoon, late afternoon, sunset and night prayers. Does any other religion show a comparable demonstration of the love of God?

The sense of the word Islam also indicates love:

The meaning of the word Islam indicates that its source is love. The real meaning of the word Islam is to submit to Allah and be genuinely ready to sacrifice everything for Him. This is a practical state that is born out of love. This goes to show that the Quran has not confined love to mere lip service but has also taught the practical aspects of love and sacrifice. Is there any other religion in the world whose founder has named it Islam (submission)? Islam is a lovely word that is loaded with the sense of sincerity, affection and love. Blessed is the religion that is named Islam.

Quranic teachings about man’s love of God and His creation

Allah states about the love of man for God, “And those who believe are stronger in (their) love for Allah.” (2:165). In another place God says, “laud Allah as you lauded your fathers, rather a more hearty lauding” (2:200). In yet another place, God says, “Say: My prayer and my sacrifice and my life and my death are surely for Allah, the Lord of the worlds” (6:162). The Prophet here is commanded to say to those who seek to follow him that they too must make the same sacrifices as the Prophet had made. Again, God says: “If your fathers and your sons and your brethren and your wives and your kinsfolk and the wealth you have acquired, and trade whose dullness you fear, and dwellings you love, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings His command to pass.” (9:24)

            In another place God says: “And they give food, out of love for Him, to the poor and the orphan and the captive: ‘We feed you, for Allah’s pleasure only — we desire from you neither reward nor thanks’.” (76:8,9)

            God’s love of man is not like the love of human beings, where separation from the beloved causes pain and sorrow. The real meaning of God’s love is that He deals with those who do good in the manner of a lover towards the beloved.

            There is, however, a second part to this question that inquires whether, according to the Quran, God loves man? The fact is that the Quran is replete with verses that state, Allah loves those who oft return to Him, Allah loves those who do good, and Allah loves those who are patient. But the Quran does not state anywhere that God also loves those who love disbelief, evil and cruelty. Instead, the Quran puts forward the concept of having conferred a favor on them. For instance, the Quran says:

“And We have not sent thee but as a mercy to the whole world” (21:107)

where the word ‘alamin (whole world) includes disbelievers, transgressors and sinners. Mercy for them is the holding open of the doors to salvation if they follow the prescriptions of the Quran.

Trade of son for sinners not found in Quran:

I admit that the Quran does not speak of the kind of God’s love for man where He puts the curse of all the sinners on His own dear son and then kills him on the cross in redemption for these sins. A curse on the Son of God is, God forbid, a curse on God Himself because the Father and the Son are not separate identities. It is obvious that an accursed God is a contradiction in terms. Reflect, also, on the manner in which God showed His love for the sinners. He killed the good for the love of the bad. No righteous being can pursue such a conduct.

Quran reserves the use of the word ‘love’ only with God:

The third facet of this question is directed at finding out the Quran’s teaching about the love of man for man. The words in which the Quran has chosen to describe this relationship are mercy and kindness because the pinnacle of love is worship and so the word ‘love’ is appropriate for God alone. Hence, for human beings the words mercy and goodness are used instead of love because just as the perfection of love requires worship, even if the word ‘love’ has been used, in some places, to describe the relationship between men, the use of the word is to be interpreted in an allegorical sense. According to the Islamic teachings, real love is particular to God alone and all other loves are metaphorical and not real. The perfection of mercy requires kindness. This distinction has not been appreciated by other nations, and so they have given over the right of God to others. I do not believe that Jesus could have uttered a word with such polytheistic connotations. It is my opinion that these odious words were introduced into the Gospels later and ascribed to Jesus.

            In short, the holy word of God has used the word mercy for describing the relationships between mankind. For instance, God says that believers are those who “exhort one another to truth” (103:3) and “exhort one another to mercy” (90:17). In another place, He says: “Surely Allah enjoins justice and the doing of good (to others) and the giving to the kindred.” Thus it is the command of Allah that men be just to others; of still greater virtue is that they do good to others; and an even greater virtue is that they show kindness to men like they would to someone near and dear to them.

            Can there be a better moral teaching in the whole world? The command to do good has not been confined to merely conferring favors on others, but has been taken to the next higher stage where the doing of good becomes an instinctive urge, described in the verse by the term ‘giving to the kindred’. Although a person who does a good deed as a favor performs a virtuous act, there is some motivation of recompense and reward. Such a person may get annoyed if the favor is denied or not acknowledged, and sometimes, in the heat of emotions, he may remind others of favors conferred. However, doing goodness out of an instinctive urge, which the Quran has compared to goodness done to the kindred, is the highest stage of performing virtuous acts, and there is no stage of virtue after it. Examples of this stage are the acts of goodness performed by a mother in caring for her child for which she seeks no recompense and gratitude.

Torah and Gospel devoid of these stages of man’s duty to man

These are the three stages of man’s duty to man (i.e., to do justice, to do good, and instinctive goodness) that the Quran has commanded. When we compare this with the Torah and the Gospel, we have to say, in all honesty, that they are devoid of this morally high level of teaching about the rights of man. How can we expect them to preach goodness, which is at the third level, when they do not even fully explain the first two stages? Since the Torah was revealed only for the Israelites, and Jesus was sent only for the sheep of Israel, it is understandable that the Torah and the Gospel did not deal with justice and goodness toward outsiders. Instead, their commands were limited in scope to the Israelites. If these teachings were not constrained only to the Israelites, then why was it that when a gentile woman pleaded with Jesus and made her humble and sincere submissions, Jesus did not act mercifully toward her, but said that he was sent only for the Israelites (Matthew, 15: 24). When Jesus did not set an example of mercy and good treatment toward the gentiles, how can it be expected that his teachings would command acts of goodness toward non-Israelite nations. Jesus said very clearly that his ministry was not for other nations, and it would be futile to expect his teachings to contain instructions of merciful dealings toward other nations. Accordingly, the thrust of Jesus’ teaching is toward the Israelites, as he did not consider himself authorized to give advise to any other. How could he then give a universal message of mercy? If the Gospels contain anything contrary to the teaching of Jesus that his preaching and sympathy were restricted to the Israelites, then such a statement has to be a later addition because of the obvious contradiction with the former statement.

Unlike the Torah, teachings of the Quran are universal:

Similarly, the Torah was directed toward the Israelites and its teachings also are directed only to the Jews. However, it was only the Quran that brought the universal message of justice, goodness and sympathy. God states:

“Say: O mankind, surely I am the Messenger of Allah to you all” (7:158)


“And We have not sent thee but as a mercy to the whole world.” (21:107)


E-mails from members of the Qadiani Jama‘at

Our replies to their constant stream of objections and criticism

by Dr Zahid Aziz

We frequently receive e-mails from members of the Qadiani Jama‘at, usually raising objections against our Lahore Ahmadiyya beliefs, often being sarcastic, and on a very few occasions genuinely asking for information. It is difficult to assess whether each of these correspondents is acting independently or if some of this is a planned campaign in line with the traditional strategies of the Qadiani Jama‘at.

            The following is an example of an e-mail we received in October:

Assalamo Alaikum!

As one of the millions of Qadiani Ahmadis, I would like know if you have ever wondered why we believe that the Promised Messiah was a prophet? We believe that Prophet Muhammad (Peace be upon him) was the seal of the prophets, and we also believe that the Promised Messiah was a law bearing prophet, i.e. he did not change the religion already brought by Muhammad, the seal of the Prophets.

So instead of writing so many arguments saying that the Promised Messiah said this that the other but Hazrat Mirza Bashirudin said this that etc.… why don’t you try and get as much information from us about WHY we believe, not what we believe regarding all the things you disagree with us on? After all, millions and millions of modern day Qadianis can’t be wrong compared to what the number of Lahoris is (a few hundred perhaps)

Your brother,
Mohammad Chowdhry.

Our reply

Dear Mr Chowdhry, assalamu alaikum

Thank you for your e-mail.

            Surely it is obvious that why you believe what you believe is because that you regard your beliefs as being taught and supported by Islamic teachings as presented by the Promised Messiah. In our literature or on our website we have not concentrated on simply saying what you believe, but we have presented detailed material showing that your reason for believing it (namely, that it is what the Promised Messiah taught) is wrong.

            Your argument that “millions and millions of modern day Qadianis can’t be wrong” is, I am sorry to say, quite baseless. Exactly the same argument about numerical strength is presented by the anti-Ahmadiyya Muslims to all Ahmadis. They say to Ahmadis: A huge, overwhelming majority of us Muslims considers you to be kafir and non-Muslim, so we must be right. They also say that they are the true representatives of Islam, and not Ahmadis, because they constitute the vast majority of Muslims. So, Mr Chowdhry, by your standards, you would have to accept their argument!

            I think there is a typing error in your e-mail where you write: “we also believe that the Promised Messiah was a law bearing prophet”. You must have meant “was not a law bearing prophet”. You follow this by writing:

“i.e. he did not change the religion already brought by Muhammad, the seal of the Prophets.”

Of course he didn’t change the religion, but what you don’t realize is that your khalifas and your Jamaat have certainly changed the Islam of the Holy Prophet Muhammad. According to Islam, a person becomes a Muslim by proclaiming the Kalima Shahada. But according to your greatest Khalifa, Mirza Bashir-ud-Din Mahmud Ahmad, a person remains outside the fold of Islam even after reciting the Kalima (and carrying out the other fundamental requirements of Islam) unless he formally enters into the bai‘at of Hazrat Mirza Ghulam Ahmad.

            For references, please refer to his book in English The Truth about the Split, available on your own Jamaat’s website. Please read in Part 1 the following statement:

“(3) the belief that all those so-called Muslims who have not entered into his Bai‘at formally, wherever they may be, are Kafirs and outside the pale of Islam, even though they may not have heard the name of the Promised Messiah.

That these beliefs have my full concurrence, I readily admit.”

Read also the following:

“Regarding the main subject of my article, I wrote that as we believed the Promised Messiah to be one of the prophets of God, we could not possibly regard his deniers as Muslims.

It is crystal clear from these two statements that belief in Promised Messiah as a prophet makes it necessary for you to regard other Muslims as not being Muslims, as being kafir, as being outside the pale of Islam, whether those Muslims are knowingly or unknowingly not believing in the Promised Messiah. These beliefs of yours are published on your Jamaat’s website for everyone to see. So you indeed have changed a basic principle of Islam.

            Regarding “millions and millions of modern day Qadianis”, firstly I would say that your Jamaat’s claim that your membership is now 200 million is absolutely false. Many of your own members know this and are deeply embarrassed about such announcements being made by your Khalifas. It is absurd and fantastical to suggest that 1 in every 6 Muslims or 1 in every 7 Muslims in the world is a member of your Jamaat. Secondly, we often come across members of your Jamaat who don’t even know that they should be holding the belief that the Promised Messiah was a prophet, because your Jamaat has not dared to teach them this belief.

            I have published this reply so that other people, including members of your Jamaat, can benefit from it. You are welcome to comment on my response.

No response has been received to our above reply.

Questions by Dawood Majoka

Dawood Majoka, a member of the Qadiani Jama‘at who is very prominent in representing that Jama‘at on Internet discussion forums, sent me an e-mail in July with some extracts from the book Haqiqat-ul-Wahy by Hazrat Mirza Ghulam Ahmad, and also referring me to several other extracts posted by another Qadiani on an Internet discussion forum of the Qadiani Jama‘at. These quotations were said to show that Hazrat Mirza Ghulam Ahmad claimed to be a prophet in Haqiqat-ul-Wahy.

            Readers of The Light may recall that in our issue of January–March 2003 (pages 14–16) I had written a brief article showing that in Haqiqat-ul-Wahy Hazrat Mirza Ghulam Ahmad had plainly declared four times that the Holy Prophet Muhammad was the last prophet of all. In response to Dawood Majoka’s e-mail I compiled a comprehensive article divided into two parts. Part 1 begins with the points made in the earlier article in The Light and then shows that he claimed to be a Mujaddid in Haqiqat-ul-Wahy and wrote that the use of the word ‘prophet’ for himself was in a metaphorical and not a real sense. Part 2 is more than 80 percent of the entire article and deals in detail with the true significance of the extracts cited by Dawood Majoka.

            In Part 1 I also referred to a lengthy section in Haqiqat-ul-Wahy where Hazrat Mirza sahib explains why a prophet is raised at all and what essential functions a prophet comes to perform. He writes:

“Only prophets show that God actually exists … It is impossible that oneness of God (tauheed) can be known except through a prophet … When God wants to manifest Himself to the world, He sends a prophet … the fountain of the oneness of God (tauheed) and the perfect manifestation of the oneness of God is only the prophet.” (p. 112 to 113)

He discusses these functions in order to prove why it is absolutely imperative to believe in the Holy Prophet Muhammad. If he were claiming to be a prophet, he would be speaking of himself as carrying out these functions. But regarding himself he writes:

“I would be ungrateful if I do not acknowledge that I found true oneness of God (tauheed) through this Prophet, and the recognition of the Living God I found through this Perfect Prophet and his light” (p. 116)

            He writes about the Holy Prophet Muhammad:

“I have explained that what is called tauheed, which is the basis of salvation and is different from the oneness of God that the devil believes in, cannot be attained except through belief in the prophet of the time (waqt kay nabi), that is the Holy Prophet Muhammad, and obedience to him.”(p. 124)

So the function of leading people to belief in the Oneness of God is performed only by the Holy Prophet Muhammad, and this is so even today as he is the prophet of the time.

            My article can be read at the webpage:

Upon publishing this article, I informed Dawood Majoka of this by e-mail, but I have had no response of any kind from him.


The Light, first published from Lahore, 1921.

The Islamic Review first published from Woking, England, 1913. See cover of first issue.

The Light & Islamic Review.
ISSN: 1060-4596.    Editor: Dr. Zahid Aziz
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