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Book: Truth Prevails
Truth Prevails
Qazi Mohammad Nazir
Preface
Foreword
Chapter I
Chapter II
Chapter III
Chapter IV
Prophecy in Regard to Ismohu Ahmad
    Unjustified Harshness of Mr. Faruqi  
    Mr. Faruqi’s denial of the Attribute of Ahmad as Applicable to the Holy Prophet Mohammad  
Chapter V
Chapter VI
Chapter VII
Download Truth Prevails in PDF Format (864 KB).
Download the original Urdu version of Truth Prevails, Ghalba-e-Haq, in PDF Format (11.8 MB).
Read the letter by Maha Dabbous written after her experience in the Lahori Sect.
 

Mr. Faruqi's Denial of the Attribute of Ahmad as Applicable to the Holy Prophet Mohammad

Under a denial to hold that the names Mohammad and Ahmad are attributes of the Holy Prophet Mohammad, Mr. Faruqi writes:

"Ahmad is just as much a name of the Holy Prophet as Mohammad is, it is not an attributive name, as some allege." (Truth Triumphs, page 26)

In his Truth Triumphs, Mr. Faruqi writes himself:

"The meaning of Ahmad is one who praises very much. Another possible meaning is one who deserves excessive praise. It is a jamali name of the Holy Prophet Mohammad and since Hazrat Isa also was a manifestor of the jamali attribute, it was necessary that it should be used in the glad tiding given."

"The name Ahmad means `one who gives praises (of God) a lot', or it may signify `one who deserves lot of praises'. This is a name of the Holy Prophet Mohammad, peace and the blessings of Allah be upon him, denoting the beauty aspect of his life. Since the teachings of Jesus Christ are lenient and showing beauty, hence this particular name `Ahmad' is referred to in his prophecy." (Truth Triumphs, page 22-23)

When Mr. Faruqi is prepared to concede that "Ahmad" is the jamali name of the Holy Prophet Mohammad, how can it be justified for him to say that it is not an attributive name? As we have seen from various passages in his writings, the Promised Messiah himself holds "Mohammad" to be the jalali name of the Holy Prophet, and "Ahmad" to be the jamali which means that both were attributive names.

Of course, "Mohammad" was also his proper name as well. But "Ahmad", like his other names, was only an attributive name, this being the reason why it is not to be met with, even in one single report, as forming part of the Kalima, or the Azan, for instance while Hazrat Khalifatul Masih has conceded, and we have shown this to be the case on the basis of his Qaul-e-Faisal, that in respect of being an attributive name, the Holy Prophet, is the first manifestor of the prophecy of Hazrat Isa in regard to the advent of a Nabi named "Ahmad". From this angle, the prophecy has been fulfilled in the advent of the Promised Messiah, in the zilli sense. Of course "Ahmad" forms an important part of the proper personal name of the Promised Messiah, namely, "Ghulam Ahmad", wherein "Ghulam" is, so to say, the family name, common between other names of members of the family. We note Mirza Ghulam Murtaza founded two village settlements, which he named after his two sons, Mirza Ghulam Qadir, and Mirza Ghulam Ahmad names he gave to the settlements being Qadirabad and Ahmadabad. Therefore, Ahmad also being the personal name of the Promised Messiah in the eyes of Hazrat Khalifatul Masih II, the Promised Messiah is the object of this prophecy, in view of the fact that Ahmad is the personal name by which he is known. This, however, is the point which Mr. Faruqi is not disposed to concede. But, since God has spoken of him in the Revelations under name "Ahmad" it is a wrong step on the part of Mr. Faruqi, that in respect of his personal name being "Ahmad", he does not accept him as the object of the prophecy in question. The Promised Messiah has written very clearly, in Ejazul Masih, that Hazrat Isa had clearly given him the name "Ahmad" in his prophecy. Thus, whosoever accepts the Promised Messiah from the bottom of his heart, he should also be prepared to accept the statement of the Promised Messiah in this behalf. It would be justified to hold that whosoever does not accept this statement, he fails to do so from excessive pride and self-esteem, he shows himself as too far self-willed. It would not be unjustified on our part, if we conclude that a man who holds such views he fails to accept the Promised Messiah as an arbitor by God, appointed to this mission, of authoritatively giving clear cut views on points under dispute among the Muslims. In fact, such a man is virtually to set himself up as an arbitor on the real arbitor appointed by the Lord God himself. May the Lord grant us protection from people of this kind!


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