Intro
It is also spelled as Ayyamus Sulah was published in 1899 and written in 1898, per Ahmadiyya sources (see Hidden Treasures). In english, the title translates as “Age of Peace”, this is an urdu book of about 200 pages and published from the Diya’ul-Islam Press, Qadian. Dr. Basharat Ahmad tells us in his famous Mujadid-e-Azim that it was published in both Persian and Urdu. The Persian edition was published on August 1, 1898, but the Urdu edition was not published until January 1, 1899, because of the need to provide answers to some additional questions in the book. The Qadiani-Ahmadi’s haven’t given this info in their hidden treasures book. This book is mostly about the plague that had already hit British-India. Hani Tahir has also covered this topic in-depth herein. In this book, MGA claimed that the Punjab would not be hit with plague as long as MGA was there and among the people of the Punjab.

Quotes
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 230-232, See also Essence of Islam, Vol. 2

“””What is Prayer?
When our soul in search for something, extends its hand with great earnestness and weeping towards the Fountainhead of grace, and, finding itself helpless, seeks light from somewhere through its reflection, this condition too is like a condition of prayer. All wisdoms have been manifested through such prayer and the key of every house of knowledge is prayer. No knowledge or insight is manifested without it. Our thinking, our reflection and our search for the hidden objective are all parts of prayer. The only difference is that the prayer of those who possess insight depends upon the manners of insight, and their soul recognizing the Fountainhead of grace extends its hand towards it with insight. The prayer of veiled ones is an effort which is manifested in reflection and thinking and the search for means. Those people who have not a connection of insight with God Almighty, nor do they believe in it, they too seek through reflection and thinking that some way of success might be indicated to their heart from the unseen, and a supplicant possessing insight also desires that God may open the way of
success to him, but the veiled one who has no relationship with God Almighty does not know the Fountainhead of grace. He too, like one possessing insight, seeks help from another quarter and reflects on the means of obtaining such help, but a person possessing insight has an eye
on the Fountainhead. The other one walks in darkness and does not know that whatever strikes the heart after reflection and cogitation is also from God Almighty, Who, treating the anxiety of the anxious one as a supplication, casts the necessary knowledge into the heart of one who cogitates. The point of wisdom and understanding that enters the heart through reflection also comes from God and, though the person himself may not realize it, yet God Almighty knows that he is supplicating Him. In the end he is bestowed his object by God. This method of seeing light, if it is pursued with insight and with the recognition of the true Guide, is the prayer of a person of
understanding; but if light is sought from an unknown source, only through reflection and cogitation without fixing one’s gaze on the True Illuminer, it is only veiled prayer….

Prayer and Planning are Two Natural Demands
As the relationship between planning and prayer is proved by the law of nature, it is also proved by the testimony of the book of nature. It is often observed that as human temperaments at a time of distress incline towards planning and remedies, in the same way they incline by natural eagerness towards prayer and almsgiving and charity…. This is a spiritual argument that the
inner law of man has, from the beginning, directed all peoples that they should not separate prayer from means and planning, but should search for plans with prayer. In short, prayer and planning are two natural demands of human nature which ever since the creation of man, have been the servants of human nature like two real brothers. Planning is the necessary consequence of prayer and prayer incites towards planning. The good fortune of man consists in this, that before entering upon planning he should seek help through prayer from the Fountainhead of grace so that being granted light from this everflowing spring good plans should be made available to him.””””
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Ayyamus-Sulah, p. 3, Ruhani Khaza’in vol. 14, p. 231, see Hidden Treasures also

“””It is through the prayer that one should seek the path of tadbir (The process of planning). Therefore, the Prayer and tadbir are two facets of the human endeavour and intellect. It is therefore necessary that man should seek the path of tadbir through prayer.””””
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 237, See also Essence of Islam, Vol. 1

“””He who supplicates God at the time of difficulty and distress and seeks the resolution of his difficulties from Him achieves satisfaction and true prosperity from God Almighty provided he carries his supplication to its limit. Even if he does not achieve the purpose of his supplication,
he is bestowed some other kind of satisfaction and contentment by God Almighty and does not experience frustration. In addition, his faith is strengthened and his certainty increases. But the one who in his supplication does not turn towards God Almighty remains blind all the time and dies blind….

He who supplicates with the sincerity of his soul is never truly frustrated. That prosperity which cannot be achieved through riches and authority and health, but which is in the hand of God and He bestows it in whatever shape He wills, is bestowed through perfect prayer. If God Almighty so wills, a sincere and righteous person in the midst of his distress achieves such delight after supplication which an emperor cannot enjoy on the imperial throne. This is true success which is bestowed in the end on those who pray.”””
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 238-239, See also Essence of Islam, Vol. 2

“””Divine Attention is Drawn through Prayer
Is it not a satisfactory proof that from the beginning it has been the spiritual Divine law that, in consequence of prayer, Divine attention is attracted and satisfaction and contentment and true prosperity are bestowed? If in seeking an objective we are not in error, we achieve that objective, but if we are in error in our supplication, like the misguided child who demands from its mother a serpent or a burning brand, God Almighty bestows upon us that which is better for us. In either case, He fosters our faith, and for true supplication we are bestowed knowledge by God Almighty in advance and our certainty increases as if we have seen God. There is a
relationship between prayer and acceptance which has existed ever since man was created. When God Almighty addresses Himself towards the doing of a thing it is His way that some sincere servant of His occupies himself with prayer in restlessness, pain and distress, and devotes the whole of his resolve and attention towards the accomplishment of that objective. Then the prayers of the mortal man draw Divine grace from heaven and God Almighty creates such new means through which the purpose is achieved.

Though such prayer is apparently offered by man, yet in truth that person is wholly lost in God and at the time of supplication he arrives in the presence of the One and Glorious with such a stamp of being lost in God that at that time his hand becomes the hand of God Almighty. Such is the prayer through which God is recognized and the existence of that Glorious One becomes known Who is hidden in thousands of veils.”””
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 239-240, See also Essence of Islam, Vol. 2

“””A foolish one thinks that prayer is a vain and useless thing, but he does not know that it is prayer in consequence of which God, the Glorious, manifests Himself to His seekers and conveys to their hearts the revelation: “I am the All-Powerful One.” Everyone who is hungry and
thirsty for certainty should remember that for the seeker of spiritual light in this world, prayer is the only means which bestows certainty with regard to the existence of God Almighty and removes all doubts and suspicions.”””
_____________________________________________________________________________________________Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 240-241, See also Essence of Islam, Vol. 2

“””DIVINE DECREE AND DETERMINATION
It should be remembered that though everything has been determined by Divine decree, yet this does not exclude science and knowledge as everyone has to acknowledge that the use of appropriate medicines, through the grace and mercy of God Almighty, benefits the patient. In the same way everyone who is bestowed comprehension of the Divine has to acknowledge as  the result of experience that prayer has a relationship with acceptance. This is a mystery which has been demonstrated through the experience of millions of the righteous and our experience has demonstrated the hidden reality that our prayers have a magnetic quality which attracts the grace and mercy of God, though we may not be able to convince others of this verity through logical reasoning.”””
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 242, See also Essence of Islam, Vol. 2

“””Four Reasons for Obligatory Prayers
It is also worthy of note that the prayer which has been made obligatory upon Muslims in the Holy Word of God has been prescribed for four reasons. (1) The first is, so that by turning to God Almighty at every time and in every condition, one should be firmly established on the Unity of God, inasmuch as supplicating Him is to acknowledge that God alone bestows one’s objective upon one. (2) The second is, that faith might be strengthened by the acceptance of prayer and the achievement of the objective. (3) The third is, that if Divine favour is bestowed
in any other way, knowledge and wisdom might he increased. (4) The fourth is, that if one is informed of the acceptance of prayer through a vision or revelation which is fulfilled, the understanding of the Divine might be promoted and understanding might grow into certainty and certainty into love and through love there might be deliverance from every sin and a cutting asunder from everything beside God, which is the fruit of true salvation.”””
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Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 242-243, See also Essence of Islam, Vol. 1

“””Four Principal Attributes of Allah
God Almighty has four principal attributes which may be called the mothers of all attributes. Every one of them makes a demand upon our humanness. These four are Rububiyyat, Rahmaniyyat, Rahimiyyat and Malikiyyat of the Day of Judgement.

For its manifestation, Rububiyyat demands nothingness, or a state resembling nothingness. Every form of creation, whether animate or inanimate, comes into being through it. 

For its manifestation, Rahmaniyyat demands the absence of existence and its operation is related only to animates and not to inanimates.

Rahimiyyat demands for its manifestation an affirmation of their nothingness and non-existence from the part of creation which is endowed with reason and relates only to man.

Malikiyyat of the Day of Judgement demands for its manifestation humble supplication and pleading and relates only to such of mankind as fall like beggars on the threshold of Unity and spread forth their mantle of sincerity in order to receive grace and, finding themselves empty handed, believe in the Malikiyyat of God.

These four attributes are in operation all the time. Of these Rahimiyyat moves a person to supplication and Malikiyyat consumes a person in the fire of fear and terror and gives birth to true humility, for this attribute establishes that God is the Master of recompense and that no
one has the right to demand anything. Forgiveness and salvation are through grace.”””
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 244-246, See also Essence of Islam, Vol. 3

“””Progressive Stages of Faith
It is obvious that the primary task and important step we have to undertake is to recognize God. If our recognition of God is defective, doubtful and befogged, our faith cannot be bright and shining. So long as we have no true experience of the recognition of God, through His attribute of Rahimiyyat, we cannot drink the fresh water of the spring of true comprehension. If we do not
deliberately deceive ourselves, we will have to confess that we need our doubts and hesitations to be removed through the Divine attribute of Rahimiyyat, and we need our hearts to be so powerfully affected by the experience of Divine mercy, grace and power, as to rescue us from the passions that overpower us on account of the weakness of our faith, and turn us to the opposite
direction. Is it not true that on arriving in this fleeting world, man becomes involved in a dangerous darkness because his heart is not illumined by the powerful rays of Divine recognition? He is not inspired by the search for the joys of the hereafter and of true prosperity as much as he is attracted to the world and its appendages: wealth, powers, and governance. If he were to find some prescription that would enable him to abide in this world forever, he would be ready to affirm that he has no desire for heaven and for the bounties of the hereafter. What is
the reason for this? Is it not that there is no true faith in the existence of God Almighty, His power, His mercy and His promises?

Thus it is necessary for a seeker after truth to continuously occupy himself with the search for true faith and not to deceive himself by thinking that he is a Muslim who believes in God and His Messenger, and reads the Holy Qur’an, and shuns associating anything with God, and observes prayer and avoids evils and improprieties.

In the hereafter, only that person will achieve perfect salvation, true prosperity and real happiness who has gained in this life that living and true light which turns a person, together with all his faculties and capacities and designs, towards God Almighty and whereby his lower life dies altogether, and his soul undergoes a righteous change. What is that living and true light? It is the Divinely bestowed capacity, which is designated certainty or perfect comprehension. This is the power that pulls a person with its strong hand out of a dark and fearful pit and places him against a bright and peaceful background.

Before this light is acquired, all righteous actions are by way of habit, and a person is likely to stumble when confronted with the least trial. Without perfect certainty no one’s relationship with God is duly adjusted. He who is granted certainty flows like water and rushes like the wind towards God. He consumes everything else like fire and, in trials and misfortunes, displays a firmness like that of the earth. Recognition of God renders a person insane in the eyes of the world, but sane and wise in the estimation of God. This drink possesses a sweetness which
renders the whole body sweet; it is a delicious milk, which relieves him who drinks it of all desire for other bounties. It can be achieved only through such prayers as are offered at the risk of one’s life. It is not acquired through the sacrifice of another’s blood but through true sacrifice of the ego. How difficult is this task. Ah! how difficult!””””
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Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 247-251, See also Essence of Islam, Vol. 1

“””Perfect praise is offered for two kinds of excellences, fullness of beauty and fullness of beneficence. If anyone possesses both these excellences, one’s heart becomes enamoured of him. The principal function of the Holy Qur’an is to display both these excellences of God, so
that people may be drawn towards that Being Who has no equal or like, and should worship Him with the eagerness of their souls. For this purpose, in the very first chapter, it sets out the excellences of the God to Whom it invites people. That is why this chapter opens with Alhamdu lillah, which means that all praise belongs to the Being Whose name is Allah. In the idiom of the Qur’an, Allah is the name of the Being Whose excellences have reached the perfection of beauty and beneficence, and Who suffers from no deficiency. The Holy Qur’an invests the name of Allah with all attributes and thus indicates that Allah comprehends all perfect attributes. As He comprises every excellence, His beauty is obvious. By virtue of this beauty, He is named Light in the Holy Qur’an as is said:

al-Nur, 24:36

Allah is the Light of the heavens and the earth. This means that all light is but a reflection of His light.

Almighty Allah’s Attributes of Beneficence
Divine qualities of beneficence are many, of which four are basic. In their natural order, the first one is that which is described in Surah Fatihah as Rabb-ul-‘Alamin. This means that the Rububiyyat of God Almighty, that is to say, the creation and carrying to perfection of the universe,
is in operation all the time. The world of heaven and earth, the world of bodies and souls, the world of animals, vegetables and minerals, and all other worlds, are being nurtured by His Rububiyyat. The worlds through which a human being passes before his taking shape as a sperm till his death, or his arrival in his second life, are all nourished from the fountain of Rububiyyat.
Thus Divine Rububiyyat, because it comprehends all souls, bodies, animals, vegetables, and minerals etc. is named the most general grace, inasmuch as everything that exists is its recipient and comes into being through it. Although Divine Rububiyyat is the originator of everything
that exists, and nourishes and sustains it, yet its greatest beneficiary is man because he derives benefit from the whole of creation. Therefore, man has been reminded that his God is Rabb-ul-‘Alamin so that he should be en-couraged to believe that the power of God Almighty is
vast and that for man’s benefit He can bring into being all types of resources.

The second excellence of God Almighty, which is His beneficence in the next degree and which is called general grace, is Rahmaniyyat, by virtue of which God is named Rahman in Surah Fatihah. In the idiom of the Holy Qur’an, God Almighty is called Rahman because He bestowed upon every living thing, which includes man, its appropriate shape and qualities. That is to say, man was
bestowed all faculties and powers and was given a shape and limbs which were needed by the type of life which had been designed for him and to which they were suited. Whatever was needed for his maintenance was provided. Birds, animals and man were all bestowed powers that were suited to them. Thousands of years before their coming into being, God Almighty by virtue of His attribute of Rahmaniyyat, created the heavenly and earthly bodies so that all living things might be safeguarded. No one’s action has anything to do with the Rahmaniyyat of God Almighty. It is pure mercy which came into operation before the coming into being of living things. Man is the principal beneficiary of the Rahmaniyyat of God Almighty, inasmuch as everything is sacrificed for his success. Therefore, he is reminded that God is Rahman.

The third excellence of God Almighty, which is His beneficence in the third degree, is Rahimiyyat, by virtue of which God has been named Rahim in Surah Fatihah. In the idiom of the Holy Qur’an, God is called Rahim when accepting the prayers, supplications and righteous actions of people, He safeguards them against calamities, misfortunes and waste of effort. This beneficence is described as special grace and is confined to human beings. Other things have not been bestowed the faculty of prayer and supplication and righteous action, but man has been bestowed this faculty. Man is an articulate animal and can be the recipient of Divine grace through the exercise of his faculty of speech. Other things have not been bestowed this faculty. It is obvious, therefore, that supplication is a quality of humanness, which is inherent in man’s nature.

Man derives grace from the Divine attribute of Rahimiyyat as he derives from the attributes of Rububiyyat and Rahmaniyyat; the only difference is that Rububiyyat and Rahmaniyyat do not demand supplication as they are not confined to man and bestow their grace upon all living things, and indeed Rububiyyat comprises within itself beneficence towards animals, vegetables, minerals and heavenly and earthly bodies. Nothing is outside the operation of its grace. As a contrast, Rahimiyyat is a special robe of honour for man. If man does not derive benefit
from this attribute, he reduces himself to the condition of animals, nay, even of minerals.

The operation of Rahimiyyat having been confined to man, and supplication being needed for bringing it into operation, it shows that there is a type of Divine grace which is conditioned upon supplication and cannot be achieved without supplication. This is the way of Allah and is a definite law the contravention of which is not permissible. That is why all Prophets [peace be on them] supplicated for their followers. The Torah reveals that on many occasions the children of Israel offended God Almighty and were about to be chastised, but the chastisement was averted by the prayers, supplications and prostrations of Moses [peace be on him] though time after time God announced that He would destroy Israel.

All this shows that prayer is not in vain, nor is it a type of worship which does not procure any grace. This is the thinking of those who do not estimate God Almighty as He should be estimated, and who do not reflect deeply on God’s words nor do they observe the law of nature. The truth is that grace does certainly descend in response to supplication and bestows salvation upon us. It is the grace of Rahimiyyat through which man makes progress. Through this grace, man arrives at the stage of Vilayat, and believes in God Almighty as if he was beholding Him. Intercession also depends upon the attribute of Rahimiyyat. It is Rahimiyyat of God Almighty that demands that good people should intercede for bad people.

The fourth beneficence of God Almighty, which might be named most special grace, is Malikiyyat of the Day of Judgement, by virtue of which He has been named Maliki-Yaum-id-Din in Surah Fatihah. The difference between this attribute and Rahimiyyat is that through prayer and worship Rahimiyyat operates to establish a person’s worthiness and through Malikiyyat the reward is awarded. Through the operation of Rahimiyyat, a person deserves success in an affair like a student’s passing an examination, but to be awarded the rank or other object for which
the examination was undertaken and passed is by virtue of the attribute of Malikiyyat. These two attributes indicate that the beneficence of Rahimiyyat is achieved through God’s mercy and the favour of Malikiyyat is achieved through the grace of Almighty God. Malikiyyat would manifest itself on a vast and perfect scale in the hereafter, but in accordance with the measure of this world, all these four attributes manifest themselves in this world as well.””””
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 259-260, See also Essence of Islam, Vol. 2

“”Acceptance of Prayer is a True Means of God’s Recognition
As we have stated already, Muslims have been urged in Surah Fatihah to occupy themselves with prayer and have been taught the prayer:

‘Guide us in the right path.’—Al-Fatihah, 1:6

And it has been made obligatory that this prayer is to be offered on five occasions every day. It would therefore be a great mistake to deny the spirituality of prayer. The verdict of the Holy Qur’an is that prayer comprises a spirituality and that in consequence of prayer a grace
descends which bestows the fruit of success in diverse forms.

Thus every just person can understand that as despite the admission of determination, it is the way of Allah that in hundreds of matters effort and endeavour produce results, in the same way, the effort that is put forth in the form of prayer is not wasted. At one place in the Holy Qur’an, God Almighty has appointed it as a sign of His recognition that He hears the supplication of distressed ones, as it is said:

‘Or, Who answers the distressed person when he calls upon Him?.’—Al-Naml, 27:63

As God Almighty has appointed the acceptance of prayer as a sign of His existence, how can any sensible person imagine that prayer does not result in visible signs of acceptance and that it is only a formal matter which has no spirituality in it? I consider that no one having true faith can be guilty of such disrespect. God, the Glorious, says that as by the contemplation of the creation of heaven and earth, the true God is recognized; in the same way, by observing the acceptance of prayer, faith in God Almighty is created. Then if there is no spirituality in prayer and no obvious grace truly and in fact descends in consequence of prayer, how can prayer be such a means of the recognition of God Almighty as are heaven and earth and heavenly bodies? Indeed the Holy Qur’an shows that the best means of the recognition of God is prayer and that it is only through prayer that the complete and perfect understanding of the existence of God and His perfect attributes is obtained and that it cannot be obtained in any other way. It is prayer which, like a flash of lightning, pulls a person out of the pit of darkness and brings him into the open atmosphere of light and makes him stand before God Almighty. Through prayer thousands of the wicked are reformed and thousands of the corrupt are purified.”””
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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 261, See also Essence of Islam, Vol. 3

“””Faith means acceptance at a stage when knowledge is not yet complete, and the struggle with doubts and suspicions is still in progress. He who believes, that is to say, has faith, on the basis of probability and likelihood and despite weakness and the lack of perfect means of certainty, is accounted righteous in the estimation of the Supreme One. Thereafter, perfect understanding is bestowed on him as a bounty, and he is given to drink of the cup of understanding after partaking of faith. When a pious one, on hearing the call of a Messenger, a Prophet or a commissioned one of God, does not just go about criticizing, but takes that portion which he can recognize and understand on the basis of clear proof the means of acceptance and faith, and considers that which he is unable to understand as metaphorical or allegorical, and thus removing all contradiction out of the way, believes simply and sincerely,then God Almighty, having pity on him and being pleased with his faith, and hearing his supplications, opens the gates of perfect understanding for him and leads him to perfect certainty through visions, revelation and other heavenly signs.””””
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 Ayyam al-Sulh (January, 1899), p. 35, “Prophethood in Islam” by Muhammad Ali [1915]

“Now, take the prophecy of our Holy Prophet, (peace and blessings of Allah be upon him), that the keys of the treasures of Caesar and Chosroes fell in his hands. Obviously, the fulfilment of the prophecy did not occur during his Lifetime. He saw neither these treasures nor their keys but, as it was destined, these keys were received by Hazrat ‘Umar, may God be pleased with him, because the person of ‘Umar was, by way of reflection (zill), the person of the Holy Prophet, peace and blessings of Allah be upon him. Therefore, in the world of revelation, the hand of ‘Umar was admitted to be the hand of the Messenger (peace and blessings of Allah be upon him).”

 

118. Ibid.., p. 41

“It should be remembered here that, at one place in Barahin-i Ahmadiyyah, I erred in interpreting the word tuwaffa as ‘giving it in full measure’ which is now quoted by some maulawis as an objection against me. But this objection is void. I concede that this was a mistake on my part and not a mistake in the revelation (ilham). After all I am human and all the human weaknesses (‘awarid) such as omission, forgetfulness and errors are found in me also like in other human beings. Although I know that God does not let me stay in error for long but I do not claim that I cannot err in my ijtihad (exercise of judgement). It is only God’s inspiration which is free from error while human words are liable to go wrong, as omission and forgetfulness are parts of humanity (bashariyyat).

 

119. Ibid., p, 47

“Besides these points, the verse: wa lakin rasul-lul lahi wa khatam an-Nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) also precludes the coming of the Messiah, son of Mary, for the second time; likewise, the hadithla nabiyya ba’di; (there will be no prophet after me) stands in his way. How is it possible that, in spite of our Holy Prophet being the Seal of the Prophets, another prophet can come at some time and the prophetic revelation (wahy-i nubuwwah) can start again? Do not all these suggest that while interpreting this hadith, we are not to adhere to the apparent meaning of these words?”

 

120. Ibid., p. 74

“If it be argued that Jesus, who came for bearing testimony (tasdiq) to the Torah, was a prophet of God, how do you compare him in this respect? Again, a prophet ought to have come for vouching and reviving (tajdid) the religion. The reply is that, in Islam, the door of independent prophethood is closed as the Most High God says: wa la-kin rasulul lahi wa Khataman Nabivyin (but he is the Messenger of Allah and the Seal of the Prophets’) and in the Hadith we find: la nabiyya ba’di (there will be no prophet after me). Moreover, the Messiah’s natural death has been proved by conclusive arguments (nusus qat’iyyah); therefore, his coming to this world again is nothing but mere wishful thinking. And, if another prophet, new or old, does come, then how can our Holy Prophet (peace and blessings of Allah be upon him), be the Last of the Prophets. No doubt, the door of wahy-i wilayah (revelations granted to saints) and of divine communications is still open.

“The signs are God’s whether they are manifested through a prophet or a saint (wali) and are all of one and the same standard (darjah) because they have a common source. It is sheer folly and stupidity to think that if the Most High God demonstrates heavenly signs at the hands of a prophet these are greater in power and grandeur than those demonstrated through a wali. On the other hand, some signs in support of Islam are manifested at a time when there is neither a nabi nor a wali. For instance, the sign of the annihilation of the ‘possessors of the elephants’.”

“The authentic Hadith corroborate that muhaddath is also included among the prophets and messengers as God’s sent ones (mursals). A careful perusal of the recitation (qir’at) of the hadith in Bukhari, wa ma arsalna min rasulin wa la nabiyyin wa la muhaddath-in (And We never sent a messenger or a prophet or a muhaddath) will bear this out. Again, it is mentioned in another hadithulama-u ummati ka anbiya bani israil (i.e. the ‘ulama of my ummah will be like the prophets of Israel). The sufi (mystics) have also, in their visions, got this hadith verified by the Holy Prophet (peace and blessings of Allah be upon him). It should also be remembered that in the book of Muslim the word prophet has also been used for the Promised Messiah i.e., by way of metaphor and simile.”

 

122. Ibid., pp. 86, 87

“We believe in the basic five articles of Islam. We believe that there is none to be worshipped except God and that the Prophet Muhammad is His Messenger and Seal of the Prophets (Khatam al-Anbiya). We do believe in the angels, the resurrection of the bodies (hashr-i ajsad), the Day of Judgement and in the paradise and hell, and we acknowledge that whatever God Almighty has revealed in the Quran and whatever our Holy Prophet (peace and blessings of Allah be upon him), has preached is true, and we do believe in it. And we also believe that any one who adds to or deletes even an iota from the Shari’ah of Islam or introduces renunciation of religious obligations (tark-i faraid) and declares unlawful as lawful is faithless and a renegade. We exhort our followers that they should have faith in the Kalimah Tayyibah: la ilaha il-lal lahu Muhammadur Rasulul al-Allah i.e., there is no god but Allah and Muhammad is the Messenger of Allah) from the core of their hearts and abide by it till the end of their lives and that they should believe in all the prophets and books whose veracity is established by the Quran and that they should keep up fasting and prayer, pay the poor-rate (zakat), perform the pilgrimage and fulfil all other religious obligations (faraid) ordained by God and His Messenger. And they should abstain from all prohibitions and faithfully follow Islam. In short, it is incumbent (fard) upon them to abide by all those matters on which the celebrated authorities of yore have agreed (ijma‘) regarding their creed and practice and also those matters which are called Islam by the consensus of opinion (ijma’ al-rai) of the Ahl Sunnah.”

 

123. Ibid., p. 138

“The perfect spirituality sometimes manifests in the chosen ones of God to the extent that their acts are influenced wholly by it. In sufi terminology, this state is called baruz (manifestation). In the commentary of Fusus al-Hikam, an illustration of the term baruz has it that Muhammad (peace and blessings of Allah be upon him), is the alpha and omega of this universe in as much as he manifested himself in Adam when this world was created. In other words, the spirituality of Muhammad, peace and blessings of Allah be upon him, transcended in Adam and shall re-appear in the Khatam al-wilayah, the Mahdi, towards the close of this world, and marvellous feats and performances shall occur at his hands. This is a state of manifestation (baruz) par excellence. (Reproduced from Iqtibas al-Anwar by Sh. Muhammad Akram Lahori and quoted by the Founder.)

 

124. Ibid., p. 146

“Our Holy Prophet’s being the Khatam al-Anbiya (the Seal of the Prophets) also vouches for the death of Jesus, peace of God be upon him, because if another prophet comes after him he no longer remains the Khatam al-Anbiya nor the chain of prophetic revelation (wahy-i nubuwwah) can be deemed to have ended. And if it be considered that Jesus will come as an ummati (follower) even then he shall not be devoid of the dignity of prophethood (shan-i nubuwwat). Although he shall also act upon the Shari’ah of Islam like other followers but it cannot be said that at that time he shall not be a prophet in God’s knowledge. And if he shall, however, be a prophet in the knowledge of God then we have to face the same objection that a prophet had come after the Khatam al-Anbiya, peace and blessings of Allah be upon him. This is derogatory to the Holy Prophet’s dignity and contradicts the explicit teachings of the Quran on this point. The Quran speaks nowhere about the second advent of the Messiah, son of Mary, rather the Finality of Prophethood (Khatm-i Nubuwwat) has been mentioned most expressly. And it is a mischief to differentiate between an old and a new prophet. Such a differentiation (tafriq) is to be found neither in the Hadith nor in the Quran. And the same general negation (naf‘i-i ‘am) is found in the Hadithla nabiyya ba’di (i.e., There will be no prophet after me). How audacious and impertinent it is then to stick to the sordid thoughts and disregard and ignore the clear injunctions of the Quran and accept the coming of a prophet after the Seal of the Prophets and resumption of the prophetic revelation after it had been cut off. Because in whomsoever exists the dignity of prophethood (shan-i nubuwwat) his revelation will undoubtedly be that of prophethood.”

 

125. Ibid., p. 147

“In Muslim and Bukhari we find the clear words, imamu-kum minkum (he will be your imam from among you) and amma-kum minkum (he will be from among you). This is the divine will. The words of the Holy Prophet (peace and blessings of Allah be upon him), that the Messiah, son of Mary, would be raised from amongst you as an arbiter (hakam) and judge (adl) would have agitated some minds as regards the finality of prophethood. To remove this misconception, the Holy Prophet (peace and blessings of Allah be upon him), further said that he would be a follower (ummati) from amongst you and would also be called Messiah by way of manifestation (baruz). Likewise the coming of Mahdi, which has been mentioned together with the Messiah, also suggests that the spirituality of the Holy Prophet (peace and blessings of Allah be upon him), will be manifested in Mahdi (ruhaniyyat ka maurad) by way of manifestation (baruz).”

 

126. Ibid., pp. 151, 152

“Just as the promised Imam has been called by the names Ahmad and Muhammad in relation to the characteristics gifted to him, likewise he has been called ‘Isa and Messiah, son of Mary, for the latter’s characteristics were to be found in him. It is evident that by the word Ahmad nobody can take that the Holy Prophet (peace and blessings of Allah be upon him) would himself return to the world. Similarly, the mere name ‘Isa does not indicate that Jesus Christ would come again in person to the world. Such a misunderstanding is caused by not grasping the essence of this prophecy. As a matter of fact, both these names suggest the appearance by way of manifestation (baruz).”

 

127. Ibid., p. 152

“Similarly by saying la nabiyya ba’di (there will be no prophet after me), he (the Holy Prophet) has definitely closed the door for the coming of a new or an old prophet.”

 

128. Ibid., pp. l63, 164

“Question: Is not a prophet needed to bear witness to the prophethood of our Holy Prophet (peace and blessings of Allah be upon him)?

Answer: No, otherwise another prophet (nabi shahid) would be needed for (witnessing) the prophethood of that witnessing-prophet. And you can imagine the consequences. Woe to them a thousand times who think that the nubuwwah of our Holy Prophet (peace and blessings of Allah be upon him), has not yet been proved, but will be proved when Jesus will come and bear witness to it!

 

Question: The Messiah would not come as a prophet but as a follower (ummati) although prophethood would be manifest in his dignity (shan).

Answer: When the dignity of prophethood (shan-i nubuwwat) would be manifested in him and he would be a prophet in God’s estimation, then undoubtedly his reappearance would be contrary to the finality of prophethood because, in fact, he would be a prophet and the coming of any prophet after our Holy Prophet (peace and blessings of Allah be upon him), is forbidden according to the Holy Quran.

 

Question: Can the like (mathil) of a prophet be considered a prophet?

Answer: The entire ummah agrees that a non-prophet becomes a substitute of a prophet by way of reflection (baruz), which view is implied in the hadithulama-u ummati ka anbiya bani Israel (the ‘ulama of my ummah are like the prophets of Israel). Here the Holy Prophet (peace and blessings of Allah be upon him) has declared the ‘ulama (learned) as the like of the prophets. In another hadith it occurs that the ulama are the heirs to prophets. Further, another hadith says that forty persons among the followers of the Holy Prophet (peace and blessings of Allah be upon him), would be on the pattern (qalb lit. heart, soul) of Abraham. In this report, the Holy Prophet (peace and blessings of Allah be upon him), has declared them to be the like of Abraham. And the words of God: ihdinas siratal mustaqim, siratal lazina an-‘amta ‘alaihim (guide us on the right path, the path of those upon whom Thou hast bestowed favours), and these words are agreed upon by the commentators to signify resemblance with the prophets (tashabbah bil anbiya) which is the main reality (asl haqiqat) underlying the discipleship (ittiba’). The Sufi (mystics) believe that a person is neither perfect in faith nor becomes righteous (salih) until he cultivates such a resemblance with the prophets in his faith (iman), deeds (a’mal) and character (akhlaq) that he himself becomes just like them. Thus it is unjust to advance a self-made argument as common litigants do, in utter disregard of what the religious books say. God has sent the prophets in the world in order to raise their likes therein. If it is not so, then the (institution of) prophet-hood becomes absurd (laghw). The prophets do not come to be worshipped, but the purpose of their advent is that the people may follow their precepts and acquire resemblance with them and by annihilating (fana) in them become as if they are one and the same. God says to the Holy Prophet in the Quran: ‘Say: If you love Allah, follow me, Allah will love you.’ Thus whom God loves is sure to win His favours. And following (ittiba’) also means the stage of annihilation (martabah fana) which raises one to the rank of likeness. This proposition is widely acclaimed and none denies it but an ignorant or a heretic.”

 

129. Ibid., p. 111

“It occurs in the Quran: ‘He makes His secrets known to none except a messenger whom He chooses.’ (The announcement of the secrets ghaib or the Unseen in a perfect (kamil) form is only the work of messengers and none else is given this status.) By messengers are meant those people who are sent by God whether they are nabi, rasul, muhaddath or mujaddid.

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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 267-268, See also Essence of Islam, Vol. 2

“””Has an impostor ever been granted respite for the propagation of his lies as God Almighty grants to the true recipients of His revelation? Has God not affirmed that false claimants of revelation and impostors would be seized? The Torah affirms that a false prophet shall be slain and the Gospel sets out that an impostor would soon perish and his followers would be scattered. Is there a single instance that a false claimant of revelation should have been granted respite over a period which has been granted to me since the publication of my claim of being the recipient of Divine revelation? If there is any such instance then let it be put forward. I claim emphatically that there has been no single instance of it since the beginning of the world. Is there anyone who should fear God Almighty and derive benefit from this firm and conclusive reasoning? I do not claim that an idol worshipper or an atheist or a claimant of Godhood is not granted long life, because these errors and such misguidance would be punished in the hereafter. But I do affirm that he who falsely poses as the recipient of Divine revelation is soon seized and his life is cut short. The Torah, the Gospel and the Holy Qur’an bear witness to this and so does reason. An opponent cannot set forth a single instance to the contrary from history.”””
_____________________________________________________________________________________________
Ayyamus-Sulah, p. 41, Ruhani Khaza’in, vol. 14, pp. 271–272 See also Barahin-e-Ahmadiyyah, vol. 5, p. 73 footnote, Ruhani Khaza’in, vol. 21, p. 93 footnote, see also the 2009 online edition of the Tadhkira

“”””In the Barahin-e-Ahmadiyyah I had mistakenly interpreted tawaffa as meaning ‘full reward’, which some of the maulavis cite as a criticism against me. They are not justified in this as I confess that I was mistaken in this. But there is no mistake in the revelation. I am a human being and am subject to human frailties such as mistake and forgetfulness like other human beings, though I know that God does not leave me under the influence of a mistake. I do not, however, claim that I cannot be mistaken in an interpretation. Divine revelation is free from mistake but man’s words are not free from the possibility of mistake, because forgetfulness and mistake are essential human characteristics.”””

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Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 274-275, See also Essence of Islam, Vol. 3

“””The Meaning of Dajjal Circuiting the Ka‘bah
Our Holy Prophet (peace and blessings of Allah be upon him) saw in a vision that the Dajjal was performing the circuit of the Ka‘bah, and was doing it stealthily, like a thief, so that he could destroy the Ka‘bah whenever the opportunity offered…. Obviously, no one can say that the Dajjal would actually become a Muslim and perform the circuit of the Ka‘bah. Every intelligent person will interpret this revelation as a vision through which the spiritual condition of the Dajjal was revealed to the Holy Prophet (peace and blessings of Allah be upon him), and that this allegory presented itself to him in a vision in which he saw the Dajjal was circuiting the Ka‘bah like an actual person. What it meant was that the Dajjal would be a bitter enemy of Islam and would hover around the Ka‘bah with evil intentions. We know that just as the watchman goes around the houses at night, so does a thief. But while the watchman seeks to protect the houses and to catch the thief, the thief’s motive is to steal and plunder. Thus the interpretation of this vision of the Holy Prophet (peace and blessings of Allah be upon him) is that the Dajjal will be preoccupied with trying to violate the sanctity of the Ka‘bah, while the Promised Messiah, who was also seen performing circuit of the Ka‘bah, would be busy protecting the House of Allah and trying to apprehend the Dajjal.””””
_____________________________________________________________________________________________
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, p. 288, See also Essence of Islam, Vol. 1

“”””Safeguarding of the Holy Qur’an There is a promise in the Holy Qur’an that God would safeguard Islam at the time of trials and dangers as is said:

‘We Ourself have sent down this Admonition and We shall surely safeguard it.’—al-Hijr, 15:10 [Publisher]

According to this promise God Almighty safeguarded His word in four ways. First, by means of those who have committed the Holy Qur’an to memory, its text and sequence were safeguarded. In each century there have been hundreds of thousands of people who had committed this Holy Word to memory and thus safeguarded it in such a way that if they were asked about one word they could recite its context. In this way, the Holy Qur’an was safeguarded against verbal perversion in every age. Secondly, through great divines who were bestowed an understanding of the Qur’an in every century, who interpreted the Qur’an with the help of the Ahadith, and thus safeguarded the Holy Word of God and its holy teaching against the perversion of its meaning in every age. Thirdly, through scholars who set forth Qur’anic teachings in the light of reason and thus safeguarded the Holy Word of God against the attacks of short-sighted philosophers. Fourthly, through those upon whom spiritual bounties were bestowed who safeguarded the Holy Word of God in every age against the attacks of those who denied miracles and spiritual insights.”””
_____________________________________________________________________________________________
Ayyamus-Sulah, pp. 59–60, Ruhani Khaza’in, vol. 14, p. 294, see also the 2009 online edition of the Tadhkira

“””1898
The title ‘Messiah’ is bestowed upon a righteous person whose touch is blessed by God….It is also applied to the Antichrist through whose evil nature and influence calamities, atheism, and faithlessness would be propagated….This is the connotation that has been conveyed to me by Allah the Almighty.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 294, See also Essence of Islam, Vol. 3

“””The word ‘Messiah’ refers to the truthful one whose Masah (i.e. touch) as been blessed by God, and whose breath, word and speech have been given the power to give life. This word particularly applies to the Prophet who does not wage war and reforms mankind through his spiritual power alone. As against this, the word ‘Messiah’ also applies to the Promised Dajjal whose evil power and influence produce calamities, atheism and faithlessness. Even without employing coercive means to destroy the truth, he can make righteousness and love for God grow cold merely by concentration, speech, writing, association and by the influence of his satanic spirit. On the other hand, misconduct, drunkenness, lying, promiscuity, materialism, fraud, tyranny, oppression, famine and epidemics become the order of the day. These are the meanings which emerge from a collective study of standard Arabic lexicons like Lisan-ul-‘Arab; and these are the meanings which God has disclosed to me.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 296-297, See also Essence of Islam, Vol. 3

Remember, it is also written about the Messiah—the bearer of spiritual blessings, whose advent in the latter days has been promised to the Muslims—that he would slay the Promised Dajjal. But it does not mean he will actually kill him with a gun or a sword. What it means is that he will do away with all deceitful innovations in religion. A study of Ahadith reveals that Dajjal is actually the name of Satan. And the people whom Satan will employ to serve his purpose are also metaphorically called Dajjal, because they are like his limbs. The following verse of the Holy Qur’an means that the creation of God is far greater than that of men:

Al-Mu’min, 40:58

It refers the people concerning whom it is written that they would make great inventions in the latter days and will try to interfere with God’s creation. According to the commentators [of the Holy Qur’an], the people mentioned here are actually the Dajjal. This indicates that Dajjal does not mean one single person, or else the expression Nas [people] would not have been applied to
him. The word undoubtedly refers to a group of people. The group that acts under the command of Satan is called Dajjal. This is also indicated by the sequence of the Holy Qur’an which begins with the verse:

‘All praise belongs to Allah.’—Al-Fatihah, 1:2

‘Who whispers into the hearts of men, from among the Jinn and
mankind.’— Al-Nas, 114: 6-7

In this verse too the word Nas refers to the Dajjal….Mentioning these people at the end also indicates that this group of people will be supreme in the latter days, and they will be accompanied by:

Al-Falaq, 113:5

i.e., Christian women who will go from house to house seeking to separate wives from their husbands, and to break the bond of marriage.

It should never be forgotten that the last three chapters of the Holy Qur’an contain a warning about the age of Dajjal and we have been enjoined to seek refuge with God against the mischief of that time. This is an indication that the mischief of those days will only be dispelled through the heavenly light and blessings which the heavenly Messiah will bring with him.”””
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roohani khazyian 14 -page 300 (ayam alsulah)

“that their (afghani) women meet and talk freely to their betrothed, some of their tribes (afghani) do not make distinction between being engaged and being in the Nikah. (mga is clever how he use the words, here he is saying  that even if one is engaged they would carry on as a married couple) women meet their fiancé openly and talk freely. Hazrat Maryam Sadiqa to go out with her fiance Yousaf freely, is the firm testimony on this Israeli tradition. Women of certain coastal tribes (afghani) cross the boundaries with their fiances to the extent that they get pregnant before the Nikah, they do not get frowned upon, and they push aside the issue laughing and joking about it. Just like Jews, they, being betrothed see it a kind of nikah, during which the is set too.”

Transliteration: “muslun un kay baaz qabial (tribes) main naata aour nikah main kutch chandan (little) faraq nahin samaghtay aour aurteen (women) apnay mansoob kay saath bilaa takaluf miltee hain aour batain kertee hain. Hazrat Maryam sidiqa kaa apnay mansoob yousaf kay saath kabal nikah kay phirna (go out) us israeely rasam per pukhta shahadat hai. Magar khawateen serhadi (women from serhad-coastal area) kay baaz kabail main yaiy mamaaslat aourton kee apnay mansoobon say hud say ziaada hoti hai, hutta kay baaz aoukaat nikah say pehlay hamal (pregnancy) bhee ho jata hai, gis koo buraa naheen mantay bulkay hunsee (laugh) thathay (laughing matter) main baat ko taal daitay hain, kayounkay yahood kee taraah yay loog natta (engagement) ko aik kisam kaa nikah hee jantay hain gis main pehlay mehr bhee muqarar ho jataa hai.

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“”5th point is their customs, which are similar to Jews, as their tribes don’t make a difference between regular relationship and marriage. Ladies meet their fiance quite often. Hazrat Mariam used to meet with her fiance Yousaf (Yusuf)(Joseph) before marriage, this is quote sufficient evidence of jewish customs. But these customs are too much between women of tribes of Sarhad, some of these women even get pregnant before nikah (marriage), and its not considered bad, people used to get-away with it and laugh, because like jews they believe “this-arrangement” to be like a nikah, because before it they fix a dowry for it…”

Scan

_____________________________________________________________________________________________
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 302-303, See also Essence of Islam, Vol. 1

“””The holy books of the Jews state clearly that a saviour like Moses will be sent for them. This means that he would appear at a time when the Jews would be passing through a state of suffering and humiliation as was imposed upon them in the time of Pharaoh. Then they would be delivered from torment and disgrace by believing in him. There is no doubt that our lord and master Muhammad, the chosen one [peace and blessings of Allah be on him] was the personage for whom the Jews had been waiting throughout the ages and in whom the prophecy of the Torah was most clearly fulfilled. When the Jews believed in him many great kings were raised among them. This is clear proof that God Almighty forgave their sins because of their accepting Islam and had mercy on them as was promised in the Torah.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 306-307, See also Essence of Islam, Vol. 4

“””Resemblance of the Jama‘at to the Companions of the Holy Prophetsa
Just consider whether, during the last thirteen hundred years, anyone has experienced a time which is so similar to the time of the Holy Prophetsa. Our Jama‘at, which has been established in this age, resembles in many respects the Companionsra of the Holy Prophetsa. Our people witness miracles and signs such as the Companionsra witnessed and gain light and certainty
from fresh heavenly signs and support as the Companionsra did. They endure, in the cause of Allah, the mockery and derision and reproaches of people, and bear persecution and boycotts, just as the Companionsra endured. They lead pure lives helped by clear heavenly signs and supports and wise teachings, as did the Companionsra. There are many among them who weep during their Prayers as the Companionsra wept—so profusely that their places of prostration were dampened. Many of them see true dreams and are honoured with Divine revelations, as was the case with the Companionsra. Many of them spend their hard-earned money in promoting the activities of the Jama‘at, purely for the sake of winning the pleasure of God Almighty, as did the Companionsra. Many among them keep death in mind and are gentle of heart and tread the path of true righteousness, as was the practice of the Companionsra. They are the party of God who are supported by God Himself and whose hearts He is purifying daily and whose bosoms He is filling with the wisdom of faith and whom He is drawing towards Himself through heavenly signs, as He did with the Companionsra. In short, this Jama‘at exhibits all those signs which are implied in the verse:

Others from among them.— Al-Jumu‘ah, 62:4

The Word of God Almighty was bound to be fulfilled.””””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 308, See also Essence of Islam, Vol. 3

“””PROPHETHOOD IN ISLAM
Meanings and Significance of the Seal of Prophethood In Islam, the door to Prophethood which claims to be independent (of the Holy Prophetsa) is closed.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, p. 74; RK, vol. 14, p. 309, taken from the Lahori-Ahmadi blog, http://ahmadiyya.org/WordPress/2008/11/15/two-phases-of-promised-messiah/

“Since the purpose is only to testify to the truth of the true religion by means of signs, the signs sent by God, whether through a nabi or through a wali, are of the same rank because the Sender is the same. It is utter ignorance and folly to think that if God sends some Divine assistance at the hands of and through a nabi, then it is greater in power and grandeur, but if it is sent through a wali it is less in power and grandeur. … It is admitted that the miracle of a wali is the miracle of the prophet whom he follows, so when this is the case then it is not the work of the honest to draw a distinction between the miracles.” 

_____________________________________________________________________________________________
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, p. 323, See also Essence of Islam, Vol. 1

“”””The five pillars on which Islam is based are part of our faith. We hold fast to the Word of God, the Holy Qur’an, to which we are commanded to hold fast. Like Faruq (may Allah be pleased with him), we announce that the Book of Allah suffices us, and like ‘Ayesha (may Allah be pleased with her), when there is a difference between the Qur’an and Hadith, we give priority to the Qur’an. We believe that there is no one worthy of worship except Allah and that our lord and master, Muhammad, the chosen one [peace and blessings of Allah be on him] is His Messenger
and is Khatam-ul-Anbiya’. We believe in angels, the true nature of resurrection (spiritual resurrection) of the bodies, the Day of Judgement, Heaven and Hell. We believe that whatever the Glorious and Majestic God has stated in the Holy Qur’an and whatever the Holy Prophet
[peace and blessings of Allah be on him] has said, is true. We believe that whoever subtracts the smallest particle from the law of Islam or adds to it, or lays the foundation of neglecting obligations and of indifference towards them, is without faith and is turned away from Islam.
I admonish the members of my Community that they should have true faith in the credo that:

There is no one worthy of worship except Allah and Muhammad is the Messenger of Allah.

and that they should die in this faith. They should believe in all Prophets and all books, the truth of which is affirmed by the Holy Qur’an. They should observe the fast and perform the Salat and pay the Zakat and perform the pilgrimage and carry out all that God Almighty and His Messenger have prescribed and should abstain from all that they have forbidden and thus conform in every respect to Islamic commandments. We consider it our duty to accept all that is supported by the consensus of the righteous ones who have passed away and all that is considered as part of Islam by the consensus of the Ahl-i- Sunnat. We call to witness the heaven and the earth that this is our faith.”””
_____________________________________________________________________________________________
Ayyamus-Sulah, p. 89 footnote, Ruhani Khaza’in, vol. 14, p. 326 footnote, see also the 2009 online edition of the Tadhkira

“””When Atham refused to make an affirmation on oath, I received another revelation to settle the matter to the effect that if Atham is right in his claim that he had not in any way turned to the truth, then he will be granted life and if he is false in that claim, he will die at an early date.””
_____________________________________________________________________________________________
Ayyamus-Sulah, pp. 91-92, Ruhani Khaza’in, vol. 14, pp. 328-329, see Hidden Treasures also

“””Had my claim been put forward on my own, you would have been free to reject me, but if God’s Holy Prophet bears witness for me in his prophecies and God manifests His signs in my support, then do not wrong yourselves by rejecting me. Say not that you are Muslims and have no need of accepting any Messiah.

I tell you truly that he who accepts me accepts Him who had prophesied about me thirteen hundred years in advance, and had indicated the time of my appearance, and had specified my function; and he who rejects me rejects Him who had commanded that I should be accepted. “””
_______________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 328-329, See also Essence of Islam, Vol. 4

“””If I had made a claim on my own, you would be free to reject me, but if God’s Holy Prophetsa bears witness for me in his prophecies and my God Himself manifests His signs in my support, then do not wrong yourselves [by rejecting me]. Do not say that since you are Muslims you do not need to believe in any Messiah. I tell you truly that he who accepts me accepts him who prophesied about me thirteen hundred years ago and pointed out the time and age and the hallmarks of my mission. He who rejects me, rejects him who commanded that I be accepted.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 341-342, See also Essence of Islam, Vol. 4

“””O ye people, fear God and make true peace with Him and put on the garments of righteousness. Let every mischief depart from you. God has unlimited wondrous powers. He has limitless mercy and grace. He it is Who can dry up a terrible flood in an instant. He it is Who can cast away fatal calamities with a single stroke of His hand. But these wonderful powers of
His are manifested only to those who become wholly His. Only those witness these extraordinary manifestations who, for His sake, bring about a holy change in themselves and fall down prostrate at His threshold; who become pure like the drop of water which develops into a pearl; and who, being melted by the heat of love and sincerity and devotion, begin to flow towards Him. He takes care of them in misfortunes and delivers them in a wonderful manner from the conspiracies and designs of their enemies and safeguards them against situations of ignominy. He becomes their guardian and their ally and helps them in their difficulties when no human being can render them any help and His hosts descend in their support. How grateful should we be that our God is Beneficent and Powerful! Will you then desert such a Dear One? Will you transgress His limits for the sake of your unholy selves? It is better for us to die seeking His pleasure than to continue living impure lives.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 342, See also Essence of Islam, Vol. 2

“””RIGHTEOUSNESS
In the Holy Qur’an more emphasis has been laid on virtue and righteousness than on any other commandment. The reason for this is that righteousness bestows the strength to resist all vice and urges progress towards all good. Righteousness is in all circumstances a charm that guarantees security and is a citadel for safeguarding against all harm.

A righteous person can avoid many vain and harmful contentions that often lead other people to ruin. They sow the seed of dissension among the people through their hasty actions and suspicions and lay themselves open to objection.”””
_____________________________________________________________________________________________
Ayyamus-Sulah, p. 109, Ruhani Khaza’in, vol. 14, p. 346, see also the 2009 online edition of the Tadhkira

“””On one occasion I received the revelation:

Meaning that [Arabic] O Messiah, who has been sent for the good of mankind, help us to be delivered from the plague.

I consider that ‘Adwa here means the plague.”””
_____________________________________________________________________________________________
Ayyamus-Sulah, pp. 120–121, Ruhani Khaza’in, vol. 14, p. 320, see also the 2009 online edition of the Tadhkira

“””February 1898
I have learned through a spiritual means that this disease [the plague] and itching have the same essence and I believe that this is probably true because the remedies for itching all contain mercury or sulphur and it is imagined that such medicines might be helpful in the case of plague also. If the essence of these two disorders is the same it would not be a matter for surprise if inducing the disorder of itching would reduce the chances of being affected by
the plague. This is a mystery of the spiritual methods from which I have benefited. If those who are occupied in research could pay attention to it and would take steps to spread the disorder of itching among those who are likely to be victims of the plague, it might be that the germs of
plague might thereby be dissolved and the spread of the plague might be checked. But the attention of the Government and physicians is also dependent upon the will of God. I have mentioned this purely out of human sympathy as this idea came to my mind with such force that I could not resist expressing it.”””
_____________________________________________________________________________________________
(AYYAMUSSULEH PAGE 360 Ruhani Khazain Vol 14)

“It is pertinent to mention that so far no success could have been achieved in prevention and remedy of this diseases (plague). I have been spiritually informed that the main source of scabies and plague is one and the same. I suppose that this is correct. Because contents of sulphur and and mercury are efficacious in curing scabies. It is believed that this remedy is also beneficial for plague. Since the root cause of both the diseases is same hence no wonder that the spread of scabies would curtail the spread of plague. This is one of the secrets of spiritual rules from which I take benefit. Now those who are experimenting, may try to spread scabies, by way of giving injections to those where plague out break is certain. So i believe the spread of scabies would dissolve the substance of plague and in this way we would be protected from plague. but govt and doctors can pay attention to this remedy only if Allah wills so.””

The scan

_____________________________________________________________________________________________
Ayyamus-Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see Hidden Treasures also

“”…I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour, terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
_____________________________________________________________________________________________
Announcement of Plague, February 6, 1898, Majmu‘ah Ishtiharat, vol. 3, p. 5, Ayyamus-
Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see also the 2009 online edition of the Tadhkira

“””(A) Today, Sunday February 6, 1898, I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour,
terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 394, See also Essence of Islam, Vol. 4

“””Significance of the Title ‘Mahdi’
The one who was to come was named Mahdi, to indicate that he would acquire the knowledge of the faith from God Himself, and would not acquire the knowledge of the Qur’an or Hadith from a teacher. I can state on oath that such is my case. No one can prove that I have had a single lesson of the Holy Qur’an or Hadith or Tafsir from any human being or have been the pupil of any commentator of the Holy Qur’an or scholar of Hadith. This indeed is the status
of Mahdi, which has been bestowed upon me on the pattern of the Prophethood of Muhammadsa. I have been taught the mysteries of the faith directly, without any intermediary.””””
_____________________________________________________________________________________________
RK vol 14, page 403, ayamusuleh

“””I have repeatedly said and say it now that For the salvation and blessing of human being, my prayers, my attention and my person are instrumental more than any human, there is none to compete with me in this regard. God would disgrace those who would compete to me. It is me for whom God has stated : وماکان اللہ لیعذبہم وانت فیہم۔وماکان اللہ معذبہم وھم یستغفرون۔ But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness. (8:33) Al-Quraan al Karim.”””

Scan

_____________________________________________________________________________________________
Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

“”””(A) This is a Hebrew word meaning: Deliver us. This resembles the revelation I received:

[al-Badr, vol. 2, no. 16, May 8, 1903, p. 122]

[Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
_____________________________________________________________________________________________Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

(A)”””The pain of child-birth took her to the trunk of a date palm. Thereupon, she said: I wish I had died before this. Then Allah safeguarded them from the evil of that day.””

At that time I saw [in a vision] that, in the inner courtyard, my wife was suffering greatly from the pangs of childbirth and reached my bed with great effort.

(B)Translation: [Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 406-408, See also Essence of Islam, Vol. 3

“””I say with full confidence that no one can match the blessings that God Almighty has manifested for people in consequence of my resolve, attention and supplications, and soon He will manifest many more signs till my opponents will have to accept my claim. I have often said
that I have been bestowed two kinds of blessings: those of Jesusas and those of Muhammadsa. I know on the basis of knowledge bestowed on me by God Almighty that the degree of acceptance that can be achieved by my supplications on behalf of the problems of the world cannot be achieved by the supplications of others and the religious and Qur’anic insights, verities, and mysteries which I can set forth at the highest level of composition, cannot be set forth by anyone else.

If the whole world were to combine against me for such a test, I would emerge victorious. If all people were to confront me, I would, by the grace of God Almighty, prevail over them. O Muslims! You have among you commentators of the Holy Qur’an and Ahadith, and those who claim knowledge and understanding of the Holy Qur’an, and boast of their learning and eloquence. There are others who style themselves as mystics of different orders like Chishti, Qadri, Naqshbandi, Suharwardi etc. Arise and bring them to confront me! If I am false in my claim that both these kinds of blessing, those of Jesusas and those of Muhammadsa are combined in me, and I am not the person in whom they were to be combined and who
was to be Dhul-Buruzain [a manifestation of both] I will be defeated in this contest. Otherwise I shall emerge supreme. By the grace of God, I have been bestowed the capacity to exhibit signs of worldly blessings, like Jesus, and to exhibit Muhammadi signs in the shape of setting forth verities, insights, subtle points, and mysteries of the Divine Law. And I have been granted extraordinary eloquence to accomplish these matters. I am certain that, by the grace of God, and by virtue of His design, there is no one on earth today who combines both these capacities in him. It has already been foretold that the one in whom these two capacities are combined would appear in the latter days. One half of his person would reflect Messianic glory and the other half would display the glory of Muhammadsa. I am that person. Let him who so desires, look at me, and let him who wishes to test me, do so. Blessed is he who does not hold back, and most unfortunate is he who chooses darkness while there is light.””””
_____________________________________________________________________________________________
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 424-425, See also Essence of Islam, Vol. 3

“””I have also proved that it is essential for the Promised Messiah to appear at the time of Gog and Magog. Since Ajij, from which the words Gog and Magog are derived, means ‘fire’, God Almighty has disclosed to me that Gog and Magog are a people who are greater experts in the use of fire than any other people. Their very names indicate that their ships, trains and machines will be run by fire. They will fight their battles with fire. They will excel all other people in harnessing fire to their service. This is why they will be called Gog and Magog. These are the people of the West, as they are unique in their expertise in the use of fire. In Jewish scriptures too it was the people of Europe who were described as Gog and Magog. Even the name of Moscow, which is the ancient capital of Russia, is mentioned. Thus it was preordained that the Promised Messiah would appear in the time of Gog and Magog.”””
_____________________________________________________________________________________________
Ayyamus-Sulah, p. 177, Ruhani Khaza’in, vol. 14, p. 426, see also the 2009 online edition of the Tadhkira

“””God Almighty has revealed to me that there are many who are of my Jama‘at and have not yet joined it but who are its members within God’s knowledge. I have repeatedly received with reference to them the revelation:

[Arabic] They will fall into prostration, supplicating: Our Lord forgive us, for we were in error.””
_____________________________________________________________________________________________

Links and Related Essay’s
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