Prophet Muhammad (SAW) prophesied that in the latter days, Muslims would split off into 73 sects. Out of all these, one sect will be heaven-bound while the rest (72) will be Hell-bound. This Heaven-bound sect will be a Jama’ah which has one leader (Imam). Today that sect is the Ahmadiyya Muslim Jama’ah.

Hadith #1

You would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also. We said: Allah’s Messenger, do you mean Jews and Christians (by your words)” those before you”? He said: Who else (than those two religious groups)?

[Sahih Muslim 2669a]

Hadith #2

Narrated Abu Hurayrah:

The Prophet (ﷺ) said: The Jews were split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects.

[Sunan Abi Dawud 4596]

Hadith #3

Abu `Amir al-Hawdhani said:

Mu`awiyah b. Abi Sufiyan stood among us and said: Beware! The Apostle of Allah (ﷺ) stood among us and said: Beware! The people of the Book before were split up into seventy two sects, and this community will be split into seventy three: seventy two of them will go to Hell and one of them will go to Paradise, and it is the united community.

[Sunan Abi Dawud 4597]

Hadith #4

Narrated Abu Hurairah:

that the Messenger of Allah (ﷺ) said: “The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects.”

[Jami` at-Tirmidhi 2640]

Hadith #5

It was narrated from ‘Awf bin Malik that the Messenger of Allah(ﷺ) said:

“The Jews split into seventy-one sects, one of which will be in Paradise and seventy in Hell. The Christians split into seventy-two sects, seventy-one of which will be in Hell and one in Paradise. I swear by the One Whose Hand is the soul of Muhammad, my nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in Hell.” It was said: “O Messenger of Allah, who are they?” He said: “The united community.”

[Sunan Ibn Majah 3992]

Hadith #6

It was narrated from Anas bin Malik that the Messenger of Allah (ﷺ) said:

‘The Children of Israel split into seventy-one sects, and my nation will split into seventy-two, all of which will be in Hell apart from one, which is the united community.”

[Sunan Ibn Majah 3993]

Hadith #7

Narrated ‘Abdullah bin ‘Amr:

that the Messenger of Allah (ﷺ) said: “What befell the children of Isra’il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra’il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect.” He said: “And which is it O Messenger of Allah?” He said: “What I am upon and my Companions.”

[Jami` Tirmidhi 2641]
[Sahih by Shuaib Al Arna’ut]
[Hasan by Albani]

When Will 73 Sects Form?

As per ahadith, this great division will happen at the time of the Messiah & Dajjal:

“The one-eyed Dajjal, the misguided messiah, will emerge from the direction of the east in a time of division and conflict among the people.”

_{[Musnad Sahih]}

Stick To Jama’ah & Leave The Sects

The Prophet ﷺ stated that during the time of Ad-Dajjal, Muslims ought to pledge allegiance and faithfully stick to the one Jama’ah and leave all other hell-bound sects:

Narrated Hudhaifa bin Al-Yaman:

The people used to ask Allah’s Messenger (ﷺ) about the good but I used to ask him about the evil lest I should be overtaken by them. So I said, “O Allah’s Messenger (ﷺ)! We were living in ignorance and in an (extremely) worst atmosphere, then Allah brought to us this good (i.e., Islam); will there be any evil after this good?” He said, “Yes.” I said, ‘Will there be any good after that evil?” He replied, “Yes, but it will be tainted (not pure.)” I asked, “What will be its taint?” He replied, “(There will be) some people who will guide others not according to my tradition? You will approve of some of their deeds and disapprove of some others.” I asked, “Will there be any evil after that good?” He replied, “Yes, (there will be) some people calling at the gates of the (Hell) Fire, and whoever will respond to their call, will be thrown by them into the (Hell) Fire.” I said, “O Allah s Apostle! Will you describe them to us?” He said, “They will be from our own people and will speak our language.” I said, “What do you order me to do if such a state should take place in my life?” He said, “Stick to the group of Muslims and their Imam (ruler).” I said, “If there is neither a group of Muslims nor an Imam (ruler)?” He said, “Then turn away from all those sects even if you were to bite (eat) the roots of a tree till death overtakes you while you are in that state.”

_{[Sahih al-Bukhari 7084]} 

Definition of Jama’ah According to Scholars

This can be read in detail here: https://whiteminaret.org/khilafat/after-messiah/#Definition_of_Jamaah_According_to_Scholars

ONLY JAMA’AH IS JAMA’AH AL-AHMADIYYA

By definition of the word, the only “Jama’ah” on earth is the Ahmadiyya Muslim Community i.e. the only group with an Imam/ Khalifa. 

The Ahmadiyya Muslim Jama’ah that fits this definition of Jama’ah, as it is the only Jama’ah today united under one single Imam. Thus, Ahmadiyya Muslim Jama’ah is in essence the true Ahlus Sunnah Wa’l Jama’ah.

Hazrat Khalīfatul Masīh I, Maulānā Ḥakīm Maulwi Nūrudīn (RA ) states:

“In this age, there is no Ahlus-Sunnah wa’l-Jama’ah on the face of the earth except [for] the Aḥmadīyyah. The Jama’ah will only be the one with an Imām. If we were to line up our opponent Muslims in one row, would they be able to have one Imām? Absolutely Not! [However], yes, it is the unique characteristic of the Aḥmadīyyah Jama’ah that it has an Imām. Thus, at this time, except for Ahmadis no one [else] is from Ahlus-Sunnah wa’l-Jama’ah.“

_{[Al Hakam, Feb 21, 1910, pg. 3]}

Conclusion

• Ahadith of Prophet (SAW) make it clear that the Muslim Ummah will be divided into 73 sects.
• The division will happen during the time of Ad-Dajjal.
• The heaven-bound sect will be united under a single leader/Imam.
• The Ahmadiyya Muslim Jama’ah represents the heaven-bound sect of the latter days that Muhammad (SAW) prophesied.

Related Articles

Introduction

In the realm of Islamic theology, few topics have generated as much discussion and controversy as the fate of Isa (Jesus) after his earthly mission. While many Muslims today believe in the physical ascension and future return of Isa, a closer examination of historical scholarship reveals a more complex and nuanced debate. This article aims to challenge the notion of a unanimous consensus (ijma) on Isa being alive in heaven, exploring the diverse views held by classical scholars and the evolution of this belief over time.

The narrative surrounding Isa’s fate has undergone significant changes throughout Islamic history. While some contemporary Muslims assert a unified stance on this issue, historical evidence suggests a rich tapestry of interpretations among early and classical scholars. From Ibn Abbas to Imam Malik, and from Imam Bukhari to Ibn Hazm, respected figures in Islamic scholarship have presented alternative views on Isa’s earthly conclusion.

This article will delve into the suppression of dissenting opinions, the development of a majority view, and the recent revival of the debate sparked by various movements and scholars. By examining primary sources, academic research, and the contributions of both classical and modern thinkers, we aim to provide a comprehensive overview of this theological question. In doing so, we hope to encourage a more nuanced understanding of Islamic scholarship and foster open dialogue on this significant aspect of Islamic eschatology.

The concept of Isa’s natural death, though often attributed to the Ahmadiyya movement, has roots in classical Islamic scholarship. Renowned figures such as Ibn Abbas, Imam Malik, Imam Bukhari, and Ibn Hazm held views compatible with this interpretation.

Over time, Sunni Islam developed an pseudo-ijma (consensus) on Jesus’s residence in heaven.

It was the Promised Messiah, founder of the Ahmadiyya Muslim Community, who revived this debate in the late 19th century. He provided a vast array of Hadith and Quranic evidence supporting the concept of Isa’s natural death. This effort was continued by his followers, the Ahmadi Muslims, who have worked to recover and highlight the opinions of earlier scholars on this matter.

The Ahmadi perspective on Isa’s death should be distinguished from that of modernist scholars like Syed Ahmad Khan or Ghulam Ahmad Parwez. While modernists often reject core Islamic beliefs such as the virgin birth or the coming of any Messiah, the Ahmadiyya view aligns more closely with classical scholars in affirming these fundamental aspects of Islamic faith while differing on the specific issue of Isa’s fate.

In Sunni Islam, belief in Isa’s return is considered of utmost importance. Disbelief in his return or his mission as a Prophet is often viewed as going against the Islamic articles of faith. The coming of the Masih is seen as marking the beginning of the end times and the final victory of Islam.

Some Sunni ulema from Al-Azhar, like Mahmud Shaltut, briefly entertained the Ahmadi concept of Jesus’ death. However, this caused outrage and pushback. Shaltut’s fatwa, issued in response to an Ahmadi Muslim’s question, was disagreed with by other Al-Azhar teachers. They published counter-fatwas, with Al-Ghumari’s being particularly significant in reaffirming the belief in the physical return of a living Isa as a fundamental principle of Sunni Islam.

Promised Messiah AS: There is No Ijma on Isa (AS) being Alive

اگر یہ سوال ہو کہ اس امر پر اجماع ہوا ہے کہ ائمہ اربعہ کے مذاہب کے خلاف عمل نہ کیا جائے تو ہم اجماع کی حقیقت خوب کھول چکے ہیں … امام احمد بن حنبل جو خدا سے ڈرتے تھے اور اس کی اطاعت کرتے تھے اُن کے اس قول کو یاد کرو کہ جو اجماع کا دعویٰ کرے وہ کا ذب ہے۔ بہت سے اختلافات جزئیہ ائمہ اربعہ میں موجود ہیں اور ائمہ کے اجماع سے خارج ہیں اور اگر تم سمجھتے ہو کہ حیات عیسی” پر سند صحیح سے اور واضح بیان سے اجماع ہو چکا ہے تو یہ تمہارا اور تم جیسے دوسرے لوگوں کا افتراء ہے

‘۔ اتمام الحجة – روحانی خزائن جلد 8 صفحه 280 ترجمه از عربی عبارت )’۔ اتمام الحجة – روحانی خزائن جلد 8 صفحه 280 ترجمه از عربی عبارت )

If the question arises that there is a consensus on not acting against the religions of the four Imams, then we have explained the reality of consensus very well… Remember the saying of Imam Ahmad bin Hanbal, who feared God and obeyed Him, that whoever claims consensus is a liar. There are many minor differences among the four Imams, and they are outside the consensus of the Imams. And if you think that there is a consensus on the life of Jesus based on authentic narration and clear statement, then this is your fabrication and that of others like you.

Itmam-e-Hujjah Completion of the Proof – Roohani Khazain Volume 8, page 280 , Urdu Translation [Itmam-e-Hujjat p. 17-18]

“It would, therefore, be a daring invention to say that the bodily ascent of Jesus to heaven and his expected descent has been a matter of consensus.”

(Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 221 footnote)

We are merely told through coercion and authoritarianism that there is consensus of the entire ummah on this matter. But when we see that there is no agreement between the predecessors and successors on any single matter, why should we accept that there is indeed consensus? Well, if there is consensus on the life of the Messiah, then show one statement in which the predecessors have declared the Messiah’s life as a worldly life and accepted the necessities of worldly life for him while excluding others from it. In fact, the truth is that there seems to be consensus among all predecessors and successors that the Messiah has left this world and joined the people of another world, and his life is in accordance with their life without any addition or subtraction. Although some have ignorantly denied the death of the Messiah, they have nevertheless accepted that he has left this world like those who die and has joined the group of those who have died, becoming entirely like them. Well, any wise person should ask them that if this is not death, then what is it when someone has left the world of this life and reached another world, left the people of this world and become one of the people of the other world. If we don’t call this deceased, then what should we call it?”

Ruhani Khazain volume 3, p. 507-508

Proof that there is No Ijma on Isa AS being Alive

Ibn Hazm RH states:

They [The Ummah] differed regarding Jesus (peace be upon him), whether he will come before the Day of Judgment or not

Maratib al-Ijma p. 173

See our article showing how Tabari showed that the Salaf had 4 different views on the Death and Life of Isa.

No Ijma on Future Events in Hanafi Madhab

AL-BAHARI (d. 1119H) & AL-ANSARI (d. 1325H)

According to the Hanafiyyah there can be no Ijma’ about future events like Signs of the hour and matters of the hereafter because in matters of Ghaib (unseen) there is no role of Ijtihad. This is refutes non Ahmadis who say that there is an Ijma’ that Nuzul (descend) of Isa AS will happen in the literal physical sense.

“As for future matters like the signs of the Hour and affairs of the Hereafter, according to the Hanafis there is no consensus. This means there is no need to use it as proof, not that it is not a proof for them. How could it not be when the evidences are general? Because the unseen has no room for ijtihad (juristic reasoning) and opinion since conjecture is not sufficient for it. There must be a definitive proof indicating it. In that case, there is no need for consensus as proof. The truth is that it is valid to use it as proof for these matters as well, to support the evidences. It is possible they all heard it individually, so they reached consensus on what they heard but did not narrate it due to the existence of this agreement. Therefore, this consensus benefits us, but that definitive proof does not benefit due to the lack of its continuous mass transmission. So the truth is that future matters from reports are like religious rulings in being proven by consensus.” (This) and Allah speaks the truth and guides to the path.”

[Fawātih̩u r-Rah̩mūni, vol 2, pg. 296]

The belief of Jesus being Alive or Death was a Furui (non-fundamental) Issue

Although Promised Messiah AS and Hadhrat Musleh Maud RA said the first topic that to debate with Non-Ahmadi Muslims is on the Death of Isa(AS) however this belief is non a fundamental issue until the rise of the Promised Messiah AS

Promised Messiah AS states in Izala Auham:

اول تو یہ جاننا چاہیے کہ صبح کے نزول کا عقیدہ کوئی ایسا عقیدہ نہیں ہے جو ہماری ایمانیات کی کوئی جز یا ہمارے دین کے رکنوں میں سے کوئی رکن ہو بلکہ صد ہا پیشگوئیوں میں سے یہ ایک پیشگوئی ہے جس کو حقیقت اسلام سے کچھ بھی تعلق نہیں ۔ جس زمانہ تک یہ پیشگوئی بیان نہیں کی گئی تھی اُس زمانہ تک اسلام کچھ ناقص نہیں تھا اور جب بیان کی گئی تو اس سے اسلام کچھ کامل نہیں ہو گیا اور

First, it is important to understand that the belief in the descent of the Messiah is not a belief that is an integral part of our faith (Imaniyyat) or one of the pillars of our religion. Rather, it is one of the many prophecies, and this prophecy has no real connection to the true essence of Islam. Until the time this prophecy was not stated, Islam was not incomplete in any way, and when it was stated, it did not make Islam any more complete

[Ruhani Khazain vol. 3 p. 171]

What Promised Messiah AS means here is that it is not in the 5 pillars of Islam nor the six articles of faith. However he also states that rejection of the Nazul of Masih makes an individual a Mulhid as they are rejecting Mutawatir Ahadith.

Promised Messiah AS states:

میں نہیں چاہتا کہ چند الفاظ طوطے کی طرح بیعت کے وقت رٹ لیے جاویں اس سے کچھ فائدہ نہیں ۔ تزکیہ نفس کا علم حاصل کرو کہ ضرورت اسی کی ہے۔ ہماری یہ غرض ہرگز نہیں کہ مسیح کی وفات ، حیات پر جھگڑے اور مباحثہ کرتے پھرو۔ یہ ایک ادنی سی بات ہے اسی پر بس نہیں ہے۔ یہ تو ایک غلطی تھی جس کی ہم نے اصلاح کر دی لیکن ہمارا کام اور ہماری غرض ابھی اس سے بہت دور ہے اور وہ یہ ہے کہ تم اپنے اندر ایک تبدیلی پیدا کرو اور بالکل ایک نئے انسان بن جاؤ اس لیے ہر ایک کو تم میں سے ضروری ہے کہ وہ اس راز کو سمجھے اور ایسی تبدیلی کرے کہ وہ کہہ سکے کہ میں اور ہوں۔ میں پھر کہتا ہوں کہ یقیناً یقیناً جب تک ایک مدت تک ہماری صحبت میں رہ کر کوئی یہ نہ سمجھے کہ میں اور ہو گیا ہوں اسے فائدہ نہیں پہنچتا۔

I do not want that a few words are merely recited like a parrot at the time of initiation (bai’at). That is of no benefit. Acquire the knowledge of self-purification, as that is the real need. Our purpose is never for you to go around quarrelling and debating about the death or life of the Messiah. That is a minor issue, and it is not everything. That was merely a mistake which we have rectified, but our work and aim is still far beyond that. It is for you to bring about a transformation within yourselves and become entirely new persons. Therefore, it is essential for each one of you to understand this secret and undergo such a transformation that you can say, “I have become someone else.” I repeat, undoubtedly, undoubtedly, unless one stays in our company for some time and understands that “I have become someone else,” he does not derive any benefit.

[Malfuzat V. p. 478 (2022 Urdu Edition), Al-Hakam July 28, 1902 p. 5-16]

Prior to the advent of the Promised Messiah AS the life and Death of the Promised Messiah AS was indeed a furui issue but after his advent it indeed became an usuli Issue as he also states his purpose was to “kill a prophet” which can be seen below.

Proof from ‘Sunnis’ that Death of Jesus was originally Furui and there was No Ijma

Ahmad Raza Khan states:

“Qadiani was a denier of hundreds of essential aspects of religion, and his followers raise the debate about the life and death of our master Jesus, the Messenger of Allah (peace and blessings be upon our noble Prophet and upon him). This is a secondary (Furui) issue that is itself a matter of disagreement among Muslims, the affirmation or denial of which is not even considered misguidance, let alone disbelief.

(4) At present, the issue of the life and death of Jesus (peace be upon him) has been a matter of disagreement since ancient times, but there is no dispute about his return in the end times and his killing of the accursed Dajjal. This is undoubtedly the unanimous belief of Ahl al-Sunnah. So what benefit did the death of Jesus give to Qadiani, and how could a Mughal child become Jesus, the Messenger of Allah, born without a father, the son of Mary? Qadianis present this disagreement, but do they have any proof that before this Punjabi’s innovation in religion, Muslims believed that Jesus himself would not descend, but someone similar to him would be born, and this was called the descent of Jesus, and he was called the son of Mary? And when this is against the belief of common Muslims, then the verse…”

Fatawa Ridhawiyyah Vol 15. p. 613-615

Ahmadi Muslims Believe in the Nuzul of the Messiah

As for the descent itself, it is true and we do not argue with them about it, nor do we reject it. Rather, we believe in it as they believe, and we are not deniers. We have nothing but submission in this matter.

Whoever denies it has disbelieved in what has come in the traditions and the Book, and they are among the Mulhideen[Atheists]. However, we interpret this descent in a way that is safe from contradictions and free from objections.

It is the manifestational descent, which has been God’s way since the time of the ancients. Our denial is only of the personal descent of Christ from the heavens, for it contradicts God’s ways and the clear signs of the verses.

Indeed, the Quran has made it obligatory for us to believe in the death of Masih and to consider him among the dead.

Therefore, the belief in Masih’s life [on earth] is contrary to the tradition of Allah and the clear verses of the Quran.”

“And his return to the mortal world necessitates denial of the Quran and its clear, decisive verses. None would speak such words except those whose hearts are veiled, who are like the concealed ones and among those who turn away.

The life of Masih and his return to the world necessitates denial of the Quran and its decisive verses. Therefore, only those will speak such words whose hearts are veiled, who are like the concealed ones and among those who turn away.

Should we abandon [the truth] for weak assumptions?”

Ruhani Khazain Volume 11, p. 148-149

Pseudo-Ijma on the Death of Isa

The first thing you should debate with Non Ahmadi Muslims is the Death of Isa (AS)

“Remember that the determination of truth and falsehood between us and our opponents hinges on the life and death of Isa (as). If Isa (as) is truly alive, all our claims are false, and our evidence is futile. However, if he has indeed died according to the Quran, then our opponents are in error. Now, place the Quran between us and contemplate it.”

(Ruhani Khazain Vol 17 Tufa Golarviya P.264

And the matter under discussion will be the death or life of Jesus. Because this humble one’s claim is based on this very foundation. When the foundation breaks, this claim will automatically fall apart. This is the core issue.”

“Sir, you know well that the main issue in this debate is the death or life of Jesus, son of Mary, and this is also established as the core matter in my revelation. Because the revelation states that “the true son of Mary, the Messenger of Allah, has died, and in accordance with the promise, one has come in his likeness.”

This is the primary and fundamental matter that has been established in the revelation – that Jesus, son of Mary, has died. Now, it’s obvious and any intelligent person can understand that if you prove Jesus to be alive, then just as the first part of the revelation will be invalidated, so will the second part. This is because Allah the Almighty has stated that the condition for the validity of my claim is the death of Jesus.

And according to the principle ‘When the condition fails, the conditional fails,’ with the proof of Jesus’s life, my second claim will automatically be nullified.”

[Maktubat-e-Ahmad vol 1. p. 231-232]

“You already know this and in your view, it’s a trivial matter that Jesus has died, and you have achieved victory using this point. Actually, my existence is for two things, First to KILL ONE PROPHET, and second is to kill Shaytan”

Malfuzat 10 p. 51

The very first point that should be remembered is the issue of the death of the Messiah; the importance of the issue of the death of the Messiah. These people sometimes deceive by saying that there is no need for a discussion on the death of the Messiah, whereas this is the very root of the matter. Through this issue, all Christian actions are nullified, the divinity of حضرت مسیح is broken, and the greatness of the Messenger of Allah (peace be upon him) is established in the world. This is why the Holy Quran has placed great emphasis on the issue of the death of the Messiah, unlike the deaths of other prophets. It has mentioned this subject in more than three verses, as it is clearly mentioned in verses like “O Jesus, I will cause you to die” (یا عیسیٰ انی متوفیک) and “When You took me up” (فلما توفیتنی).

These fools say that he did not die but that God raised him to heaven. These are errors that people have created on their own against the Book of Allah to corrupt the religion. God Almighty does not want His attributes to be given to a helpless human. Then, based on what show of arrogance do they claim to be Muslims? Is Islam the name of this, that it is accepted that some of creation belongs to God and some to the son of God? I say truthfully that by creating such beliefs, these people have corrupted Islam. They have insulted the Messenger of Allah (peace be upon him) and opposed God Almighty. Alas! Was it this blessing that Islam came into the world with? Was this the name of the completion of the favor?

Malfuzat Vol 3 p.53-54

Musleh Maud RA states:

“Never leave your spot. Don’t believe that if they don’t believe in this, then they will believe in this way. In this manner they have not lost, you have because you could not prove your point and left it. There are many people who say that Non-Ahmadis get irritated by the topic of Death of Isa, let’s leave this topic of Death of Isa and make them accept some other topic. This is wrong. First make them accept the Death of Isa, then present ahead. Present in Sequence.

Anwar-ul-Uloom

باقی جو بھی کھانا کھلانے کی طاقت رکھتا ہوا گر وہ مریض یا مسافر ہے تو اس کے لئے ضروری ہے کہ رمضان میں ایک مسکین کا کھانا لبطورفد بی دے اور دوسرے ایام میں روزے رکھے ۔ یہی حضرت مسیح موعود علیہ الصلوۃ والسلام کا مذہب تھا اور آپ ہمیشہ فدیہ بھی دیتے تھے اور بعد میں روزے بھی رکھتے تھے اور اس کی دوسروں کو تاکید فرمایا کرتے تھے۔

( تفسیر کبیر جلد 2 صفحہ 389 )

Whoever has the power to feed [the poor], whether he is a patient or a traveler, then it is necessary for him to feed one poor person in Ramadan as Fidiya and then fast on other days [when healthy].

This was the religion of the Promised Messiah (A.S) and he always paid the Fidiya and later fasted and emphasized it to others.

[Tafseer-e-Kabeer, v2, p389]

Fidiya can be paid to poor or any needy person including orphans e.t.c.

سوال پیش ہوا کہ جو شخص روزہ رکھنے کے قابل نہ ہو، اس کے عوض مسکین کو کھانا کھلانا چاہئے ۔ اس کھانے کی رقم قادیان کے یتیم فنڈ میں بھیجنا جائز ہے یانہیں؟ فرمایا: ’’ایک ہی بات ہے خواہ اپنے شہر میں مسکین کو کھلائے یا یتیم اور مسکین فنڈ میں بھیج دے۔

(بدر 7 فروری 1907 صفحہ 4)

The question arose as to whether the person who is unable to fast should feed a poor. So is it permissible to send money for food to Qadian’s orphan fund or not?

He said: “It’s the same thing whether you feed the poor in your city or send them to the orphan and poor fund.”

[Al Badr, 7 Feb 1907, page 4]

“The one who fasts during the month of Ramadan while being a traveler or in illness, disobeys the clear command of God Almighty. God Almighty has made it clear that those affected by illness and travelers should not fast. Recover from illness and fast after the journey is over. This command of God must be obeyed because salvation is by grace, not by the force of one’s actions. God Almighty did not say that the disease has to be slight or serious and that the journey may be short or long. Rather, the rule is general and should be followed. If the patient and the traveler fast, then the fatwa of disobedience will be imposed on them.”

[Al Badr, #42, v6, 17 OCT 1907, p7]

Promised Messiah (A.S) provides a general rule and explains that if God has forbidden a sick person and a traveller, then this command should be followed. He details it further in another incident where he tells a traveller to break his fast:

“Miyan Abdullah! Just like it’s God’s command to fast, similarly, it’s His command to not [fast] while traveling. All of you should break your fast.

[Seerat-ul-Mahdi, V2, P 125]

Now that we have established that not fasting during sickness and during a state of travel is as important as fasting when healthy. We cannot force Allah with our actions by fasting during an illness. But what exactly constitutes as an illness?

Promised Messiah (A.S) also explains this general rule. Someone asked him,

“Sometimes Ramadan comes in such a season that there is a lot of work for the farmer like sowing. Similarly there are laborers who cannot fast. What is your guidance regarding it?

He (A.S) replied,

الْأَعْمَالُ بِالنِّيَّاتِ (deeds are judged by intentions) these people keep their circumstances hidden. Every person must think of their situation with purity and taqwa (fear of Allah). If someone can fast during labor job, then they can, otherwise they come under the rule of a patient. They can fast later when possible.

Then regarding 2:185 verse, وَعَلَى ٱلَّذِينَ يُطِيقُونَهُ said:

It means those who do not possess the strength

[Al Badr, 26 Sept 1907, p7]

This proves that we are not allowed to skip fasts for every slight illness. Rather, it must be an illness that negatively impacts our health if we fast or when the person does not have the strength to fast. This is consistent with the life of the Promised Messiah (A.S). He had diabetes most of his life and he used to fast regularly, once, even 9 months straight.

The following incident adds some detail:

ایک دفعہ میں نے رمضان شریف کا آخری عشرہ قادیان میں گذارا۔ ان دنوں میں حضور علیہ السلام کو تپ لرز و یومیہ آتا تھا۔ ظہر کے بعد لرزہ سے تپ ہو جا تا تھا۔ اس لئے ظہر کے وقت حضور جماعت میں شریک ہوا کرتے تھے اور باقی نمازوں میں شریک نہیں ہو سکتے تھے۔ ظہر سے پہلے بھی کبھی بانتظار نمازیاں بیٹھتے تھے ۔ میری عادت تھی کہ میں ضرور اس جگہ پہنچ جایا کرتا تھا جہاں حضور مٹھتے تھے کبھی ایسا نہیں ہوا کہ میں دور رہا ہوں ۔ اگر ایسا اتفاق ہوتا بھی جو صرف ایک دفعہ ہوا تو خدا تعالی کوئی نہ کوئی سامان کرد یتا کہ میں قریب پہنچ جاؤں ۔ غرض جب حضور ظہر کی نماز کے واسطے تشریف لاتے میں طبیعت کا حال دریافت کرتا تو فرماتے کہ سردی معلوم ہورہی ہے ۔ بعض دفعہ فرماتے کہ نماز پڑھو۔ سردی زیادہ معلوم ہورہی ہے مگر باوجود علالت کے حضور روزہ برابر رکھتے تھے ۔ ایک دن میں نے عرض کیا کہ آپ کی تکلیف ہے اور کئی دن ہو گئے ہیں ۔اگر روزہ افطار کرد با لینی بوقت بخار کھول یا توڑ لیا ) کر میں تو بہتر ہو ) فرمایا کہ روزہ کی وجہ سے کچھ تکلیف محسوس نہیں ہوتی ہے بلکہ آرام معلوم ہوتا ہے ۔ بھوک پیاس کچھ معلوم نہیں ہوتی ۔ رات کو البتہ کچھ زیادہ تکلیف ہوتی ہے ۔ اس لئے روز و رکھ لیتا ہوں ۔ میچ کو تپ اتر جاتا تھا تو حضور سیر کو تشریف لے جایا کرتے تھے۔

(اصحاب احمد جلد 10 صفحہ 397 ،398 نیا ایڈیشن روایت حضرت منشی حبیب الرحمن صاحب)

Hazrat Munshi Habib-ur-Rehman Sahib writes: Once I spent the last ten days of Ramadan in Qadian. In those days, the Promised Messiah (A.S) used to get fever/chills. He would get a fever after Zuhr. Therefore, at the time of Zuhr, the Promised Messiah (A.S) used to join the congregation and could not participate in the rest of the prayers. People used to come early for Zuhr prayers. I used to go to sit where the Promised Messiah (A.S) used to sit. It never happened that I sat anywhere else. Even if by chance, it did happen and it happened once, God Almighty would arrange for me to sit closer.

Therefore, when the Promised Messiah (A.S) used to come for Zuhr prayers, I would inquire about his health. To which he would reply that he is feeling a fever. Sometimes he would say, pray salat. The cold seems to be getting worse, but in spite of his illness, he used to fast regularly.

One day I complained that you are in pain and many days have passed. It would be better to break fast because of the fever. He said that the fast doesn’t bother me but actually makes me feel at ease. I don’t get hungry or thirsty, although there is more pain at night. That is why he fasts.

[Ashab-e-Ahmad, v10, pg 397,398, new edition, narrated by Munshi Habib Rehman Sahib]

The above incident proves that the Promised Messiah (A.S) fasted during his illness because he had the strength to do so and made him feel better. Similarly, we have another narration that shows that he fasted until the last 3 years of life, when he got extremely weak.

حضرت مصلح موعوڈ سے سوال پوچھا گیا کہ حضرت مسیح موعود علیہ السلام چونکہ بیار رہتے تھے کیا روز ور کھتے تھے؟ آپ نے فرمایا: حضرت صاحب خوب روزہ رکھتے تھے مگر چونکہ آخر میں کمزور زیادہ ہو گئے تھے اور مرض میں بھی زیادتی تھی اس لئے تین سال کے روزے نہیں رکھے، یعنی 7،6،5 (1905، 1906 اور 1907 ءمراد ہے۔ ناقل )

(افضل 12 جون 1922 صفحہ 7) 

The question was asked to Hazrat Musleh Maud (R.A) that since Hazrat Masih Mo’ud (PBUH) used to be sick mostly, did he used to fast? He said: Hazrat Sahib used to fast a lot, but since he became weak in the end and the illness was too much, he did not fast for the last three years…

[Al Fazl, 12 June 1922, p7]

Summary

Thus, fasting during an illness is not allowed and this rule is very important to follow. An illness is defined as something that negatively affects oneself or which doesn’t leave enough strength for the person to fast.

حضرت صاحبزادہ مرزا بشیر احمد صاحب تحریر کرتے ہیں کہ میاں رحمت اللہ صاحب ولد حضرت میاں عبداللہ سنوری صاحب روایت کرتے ہیں کہ ایک دفعہ حضور علیہ السلام لدھیانہ تشریف لاۓ ۔ رمضان شریف کا مہینہ تھا . . ہم سب غوث گڑ ھ سے ہی روزہ رکھ کر لدھیانہ گئے تھے۔ حضور نے والد صاحب مرحوم سے خود دریافت فرمایا ، یا کسی اور سے معلوم ہوا یہ مجھے یاد نہیں کہ یہ سب غوث گڑھ سے آنے والے روزہ دار ہیں ۔حضور نے فرمایا میاں عبداللہ! خدا کا حکم حبیا روز و رکھنے کا ہے و یا ہی سفر میں نہ رکھنے کا ہے ۔ آپ سب روزے افطار کر دیں ۔ ظہر کے بعد کا یہ ذکر ہے۔

125 سیرت المہدی جلد 2 صفحہ

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Mian Rehmatullah Sahib, son of Hazrat Mian Abdullah Sanori Sahib narrates that once the Huzur (A.S) visited Ludhiana. It was the month of Ramadan. . . . We all fasted from Ghousgarh and went to Ludhiana. Huzur (peace and blessings of Allaah be upon him) himself inquired from the late father, (or from someone else, I do not remember) that everyone coming from Ghausgarh are fasting.

Huzur (A S) said:

“Miyan Abdullah! Just like it’s God’s command to fast, similarly, it’s His command to not [fast] while traveling. All of you should break your fast.“

This happened after zuhr.

[Seerat-ul-Mahdi, V2, P 125]

Another incident where Promised Messiah (A.S) asked the traveller to break fast after Asr, when only some time has left until the Iftari.

حضرت صاحبزادہ مرزا بشیر احمد صاحب تحریر کرتے ہیں کہ بیان کیا مجھ سے میاں عبداللہ صاحب سنوری نے کہ اوائل زمانہ کی بات ہے کہ ایک دفعہ رمضان کے مہینہ میں کوئی مہمان یہاں حضرت صاحب کے پاس آیا ۔اسے اس وقت روز دتھا اور دن کا زیادہ حصہ گذر چکا تھا بلکہ شاید عصر کے بعد کا وقت تھا۔ حضرت صاحب نے اسے فرمایا آپ روزہ کھول دیں ۔اس نے عرض کیا کہ اب تھوڑا سادن رہ گیا ہے۔ اب کیا کھولنا ہے ۔ حضور نے فرمایا آپ سینہ زوری سے خدا تعالی کو راضی کر نا چا ہتے ہیں ۔ خدا تعالی سینہ زوری سے نہیں بلکہ فرمانبرداری سے راضی ہوتا ہے ۔ جب اس نے فرما دیا ہے کہ مسافر روزہ نہ رکھے تو نہیں رکھنا چاہیے ۔ اس پر اس نے روزہ کھول دیا۔

97 سیرت المہدی جلد 1 صفحہ

Hazrat Sahibzada Mirza Bashir Ahmad Sahib writes that Mian Abdullah Sahib Sunori told me that long ago, once in the month of Ramadan a guest came to Hazrat Sahib here. Most of the day had passed. Actually, it was probably after Asr. Hazrat Sahib told him to break his fast. He said that just a little time has been left.

Huzur (A.S) said:

“You want to please God Almighty by force. God Almighty is pleased with obedience and not with force. When he says that the traveler should not fast, he should not fast.”

Then he [the guest] broke his fast.

[Seeratul Mahdi, v1, pg 97]

[7 افضل 11 اپریل 1925 صفحہ]

Hazrat Khalifatul Masih II (R.A) said:

“According to me, it is a crime to make a child under the age of 12 to fast. If someone makes a 12-15 years old to fast, then they are doing a mistake. One should get in the habit of fasting from the age of 15 and fast at the age of 18. I remember when we were young we also had the desire to fast but the Promised Messiah (A.S) did not allow us to fast.”

[Al fazal, 11 April 1925, p7]