Intro
Ahmadi’s are academically dishonest, that much is obvious, they lie about the Quran, hadith and the books of MGA. They give interpretations which try to prove that MGA was an honest man, in fact, that is their entire motivation.
Nevertheless, they also quote Ibn Hazm, and assert that Ibn Hazm believed that Esa (as) died. However, they don’t show the full beliefs of Ibn Hazm. They fail to show that Muslims only believed that Esa (As) will die in terms of his second coming. Muslims like Ibn Abbas and Shah Wali Ullah opined that 3:55 of the Quran and specifically the word Mutawafeeka could be out of sequence, and could* mean death, however, only in terms of how Esa (as) would die after his second coming.
Ibn Hazm believed in the physical return of Esa (as), the substitution theory and NO NEW PROPHETS, just like all classical scholars of Islam.
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Who is Ibn Hazm?
Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm (Arabic: أبو محمد علي بن احمد بن سعيد بن حزم; also sometimes known as al-Andalusī aẓ-Ẓāhirī; 7 November 994 – 15 August 1064, [456 AH]) was an Andalusian Muslim polymath, historian, jurist, philosopher, and theologian, born in the Caliphate of Córdoba, present-day Spain. Described as one of the strictest hadith interpreters, Ibn Hazm was a leading proponent and codifier of the Zahiri school of Islamic thought and produced a reported 400 works, of which only 40 still survive. In all, his written works amounted to some 80 000 pages. The Encyclopaedia of Islam refers to him as having been one of the leading thinkers of the Muslim world, and he is widely acknowledged as the father of comparative religious studies alongside al-Biruni.
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What is the Zahiri school of thought?
The Ẓāhirī school enjoyed its widest expansion and prestige in the fourth Islamic century, especially through the works of Ibn al-Mughallis, but in the fifth century it lost ground to the Hanbalite school.[20] Even after the Zahiri school became extinct in Baghdad, it continued to have some followers in Shiraz.[21] Ẓāhirism maintained its prestige in Syria until 788 A.H. and had an even longer and deeper impact in Egypt.[20] In the 14th century C.E., the Zahiri Revolt marked both a brief rekindling of interest in the school’s ideas as well as affirmation of its status as a non-mainstream ideology.[citation needed] Al-Muhalla, a Medieval manual on Ẓāhirī jurisprudence, served in part as inspiration for the revolt and as a primary source of the school’s positions.[22][failed verification] However, soon afterwards the school ceased to function and in the 14th century Ibn Khaldun considered it to be extinct.[23][24] With the Reconquista and the loss of Iberia to Christian rule, most works of Ẓāhirī law and legal theory were lost as well, with the school only being carried on by individual scholars, once again on the periphery.[citation needed]
Wael Hallaq has argued that the rejection of qiyas (analogical reasoning) in Ẓāhirī methodology led to exclusion of the school from the Sunni juridical consensus and ultimately its extinction in the pre-modern era.[25] Christopher Melchert suggests that the association of the Ẓāhirī school with Mu’tazilite theology, its difficulty in attracting the right patronage, and its reliance on outmoded methods of teaching have all contributed to its decline.[26]
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Who do the Qadiani’s quote?
https://www.muslim.org/islam/deathj-4.htm
“Jesus, peace be upon him, was neither killed nor crucified, but God caused him to die and then raised him. The Almighty has said: ‘They did not kill him or crucify him’; and ‘I will cause thee to die and exalt thee’; and ‘I (Jesus) was a witness of them so long as I was among them, but when Thou didst cause me to die Thou wert the Watcher over them’ and ‘Allah takes souls (yatawaffa) at the time of death’. Thus there are two kinds of wafat: sleep and death. Jesus in his words ‘When Thou didst cause me to die (falamma tawaffaita-ni)’ was not referring to sleep, but it is correct that by wafat he meant death.”
(Mahalli fil-Fiqh, p. 23)
“Imam Ibn Hazm adopted the apparent significance of the verse, and believed in his (Jesus’) death.”
(Jalalain, under verse 3:55)
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1896-1901
In the 1896–1901 era, Ahmadiyya sources tell us that MGA and his team of writers wrote about Ibn Hazm as they explained the claims of MGA to the Afghani King.
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1942
Ibn Hazam is mentioned in the ROR of Jan-1942, MGA claimed in Malfuzat that Ibn Hazam claimed to have become Muhammad (Saw) (naozobilah), and MGA was claiming that same.
MGA argues that anyone can become like Muhammad (Saw) (astagfarullah).
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Links and Related Essay’s
https://en.wikipedia.org/wiki/Ibn_Hazm
https://en.wikipedia.org/wiki/Al-Muhalla
https://en.wikipedia.org/wiki/Shah_Waliullah_Dehlawi
http://www.muslimphilosophy.com/ip/rep/H045
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Tags
#ibnhazm #ahmadiyya #ahmadiyyafactcheckblog #calipofislam #khalifaofislam #caliphofmessiah
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