There is a long list of enemies of Mirza Ghulam Ahmad Qadiani (AS) that died a miserable death after entering into Mubahala with him. One of them is Rashid Ahmad Gangohi. He is one of the founding fathers of the Deobandi sect in Islam, one of the most prominent group of ‘Sunnis’ today.

The Promised Messiah (AS) challenged 110 scholars for a Mubahala in his book, Anjam-e-Atham. The names of each of these scholars are listed Ruhani Khazain, vol. 11, pg. 69. 4th in the list is Rashid Ahmad Gangohi.

Rashid Ahmad Gangohi continued to send curse of Allah upon Ahmad (AS) and label him as Dajjal and a Liar. He was soon gotten to justice as he became blind the same year when the Mubahala challenge was done, and later died from a snake bite.

Details

Scholars of the time kept instigating Muslims against the Promised Messiah (AS) and were publishing writings that were filthy, lies, and had other obscenities. After some time, he (AS) invited all his enemies to come forward for a Mubahala (Prayer duel) in the book, Anjam-e-Atham. He claimed that if he is a liar then God should destroy him, otherwise, any of his enemies who accept the Mubahala must be punished.

کیونکہ میں نہیں چاہتا کہ میرے سبب سے تیرے بندے فتنہ اور ضلالت میں پڑیں۔ اور ایسے مفتری کا مرنا ہی بہتر ہے۔ لیکن اے خدائے علیم وخبیر اگر تو جانتا ہے کہ یہ تمام الہامات جو میرے ہاتھ میں ہیں تیرے ہی الہام ہیں۔ اور تیرے منہ کی باتیں ہیں۔ تو ان مخالفوں کو جو اس وقت حاضر ہیں ایک سال کے عرصہ تک نہایت سخت دکھ کی مار میں مبتلا کر کسی کو اندھا کر دے اور کسی کو مجذوم اورکسی کو مفلوج اور کس کو مجنون اور کسی کو مصروع اور کسی کو سانپ یا سگ دیوانہ کا شکار بنا۔ اور کسی کے مال پر آفت نازل کر اور کسی کی جان پر اور کسی کی عزت پر۔ اور جب میں یہ دعا کر چکوں تو دونوں فریق کہیں کہ آمین ۔ ایسا ہی فریق ثانی کی جماعت میں سے ہر ایک شخص جو مباہلہ کیلئے حاضر ہو جناب الہی میں یہ دعا کرے کہ اے خدائے علیم و خبیر ہم اس شخص کو جس کا نام غلام احمد ہے در حقیقت کذاب اور مفتری اور کافر جانتے ہیں ۔ پس اگر یہ شخص در حقیقت کذاب اور مفتری اور کافر اور بے دین ہے اور اس کے یہ الہام تیری طرف سے نہیں بلکہ اپنا ہی افترا ہے۔ تو اس امت مرحومہ پر یہ احسان کر کہ اس مفتری کو ایک سال کے اندر ہلاک کر دے تا لوگ اس کے فتنہ سے امن میں آجائیں۔

Because I do not want your servants to fall into temptation and confusion because of me. And it is better for such a liar to die. But O God, All-Knowing and All-Knowing, if You know that all these inspirations that are in my hands are Your inspirations and the words of Your mouth, then make those opponents who are present at this time suffer severe afflication within a period of one year. Make someone blind, or afflict with leprosy or paralysis. Or make madman…

And when I finish making this dua, both sides should say Amen. In the same way, every person from the party of the second party, who is present for the marriage, should pray to Allah that, O God, All-Knowing and All-Knowing, we know the person whose name is Ghulam Ahmad to be a liar, a liar, and an infidel. So, if this person is in fact a liar, a slanderer, a disbeliever, and an irreligious person, and this inspiration of his is not from You, but it is his own slander. Do this kidness on this ummah by taking the life of this liar within a year so that there can be peace from this fitnah.

[Anjam-e-Atham, Ruhani Khazain, vol. 11, pg 66]

He lists 58 Ulema of Islam and 52 Ulema of the Sufi Spiritual Orders (Gaddi Nasheen).

میں یہ شرط کرتا ہوں کہ میری دعا کا اثر اس صورت میں سمجھا جائے کہ جب تمام وہ لوگ جو مباہلہ کے میدان میں بالمقابل آویں ایک سال تک ان بلاؤں میں سے کسی بلا میں مبتلا ہو جائیں اگر ایک بھی باقی رہا میں اپنے تئیں کاذب سمجھوں گا اگرچہ وہ ہزار ہوں یا دو ہزار اور پھر ان ہاتھ پر تو بہ کروں گا

It is my condition that the result of my prayers can only be considered when all these people come forward for the challenge of Mubahalah and they get afflicted with the punishments [from the ones I listed].

Even if 1 is saved, I will consider myself a liar, even though they are a 1000 or 2000. Then I will repent on their hands.

[Anjam-e-Atham, Ruhani Khazain, vol. 11, pg 67]

Some people might claim that the divine punishment of 1 or 2 isn’t decisive enough as it might be a coincidence that they are going through a trial by Allah. So he cleared it up and claimed that from these 100, at least 10 should come forward so that no uncertainty can be left.

میرے مباہلہ میں یہ شرط ہے کہ اشخاص مندرجہ ذیل میں سے کم از کم دس آدمی حاضر ہوں اس سے کم نہ ہوں اور جس قدر ہوں میری خوشی اور مراد ہے۔ کیونکہ بہتوں پر عذاب الہی کا محیط ہو جانا ایک ایسا کھلا کھلا نشان ہے جو کسی پر مشتبہ نہیں رہ سکتا

It is a condition in my Mubahalah that in the listed individuals, atleast 10 men must come forward. It should NOT be less than that. If it is more than that then it will be pleasure and wish. Because the punishment of God on many is such a manifest sign that there is no suspicion left.

[Ibid]

Lastly, Mirza Ghulam Ahmad (AS) wrote the following, which clearly convicts Ganoghi under a curse of Allah.

Witness, O earth and O heaven! God’s curse be upon the very one who, after receiving this booklet, neither presents himself for a mubahalah, nor stops denouncing and insulting me as an unbeliever, and does not part company with those who ridicule me. O true believers! Do all of you, for the sake of God, say, Amin.

[Ibid]

Not even 10 from this list of 100+ people came forward. But Gangohi kept cursing and sending Lanat of Allah upon Ahmad (AS).

Fatawah of Rashid Ahmad Gangohi

Gangohi continued cursing the Promised Messiah (as), calling him a liar and a Dajjal (God forbid):

According to ahadith, Mirza is born as a Kadhab (Liar) and Dajjal.

Mirza Qadiani is from among the Dajjals and kaddhab this answer is right…Mirza Qadiani is a misleader and—misguides others, the misguidance and deceit of Mirza Ghulam Ahmad Qadiani as far as I have come to know, is free from any doubt. Without hesitation, he is completely a misleader, a corrupter, and a creator of discord and trouble.

[Baqiyat Fatawa Rashidiyyah]

Punishment from Allah

Consequently, in the same year (1896 AD) as the challenge written in Anjam e Atham, he became blind in accordance with the content of the challenge. This is mentioned in the biographies of Gangohi.

Another constraint was that since 1314 AH, vision had suddenly failed completely.

[Maulana Rashid Ahmad Gangohi Hayat aur Karnamey, pg. 174]

Then in 1905, he was bitten by a snake and died.

Hazrat Gangohi used to perform…recitations, and additional prayers in the private chamber of the khanqah. In this chamber, there might have been a snake or another venomous creature that bit him while he was performing the Fajr sunnah prayers

[Maulana Rashid Ahmad Gangohi Hayat aur Karnamey, pg. 176]

Mention by Mirza Ghulam Ahmad (AS)

This sign is mentioned in Haqiqatul Wahi as follows:

130. [One Hundred Thirtieth] SIGN-In my book Anjām- e-Atham, I invited many opposing maulawis, by name, to a mubahalah [prayer duel], and wrote on page 66 of the book that should any one of them enter into a mubahalah with me, I would pray that some of them may become blind, some may become paralyzed, some may become insane, some may die of snakebite, some may meet an untimely death, some may be disgraced, and some may suffer financial loss. Although all the opposing Maulawi were not courageous enough to accept the challenge of a mubahalah, they continued to slander me behind my back, and persisted in their denial. Rashid Aḥmad of Gangoh, for instance, has not only invoked [The curse of Allah be upon the liars’], but has also called me ‘’Satan’ in one of his posters. Ultimately, the result of this was that of all fifty-two opposing maulawis, only twenty have survived thus far, and even they are ensnared by one calamity or another. The rest have all died. Maulawi Rashid Aḥmad became blind and later died of snakebite, as was in the prayer of the mubahalah. Maulawī Shāh Dīn died after becoming insane. Maulawi Ghulām Dastagīr became a victim of the mubahalah initiated by himself. As for those who are still alive, none of them has escaped the above named calamities, even though they have not yet entered into the mubahalah in the prescribed manner.

[Haqiqatul Wahi, pg. 584]

Conclusion

Just like the other enemies, Rashid Ahmad Gangohi was also humiliated and punished by Allah for invoking the curse of Allah upon Ahmad (AS). It is an amazing sign of the support of Allah that He not only helped Ahmad (AS) against so many enemies but also destroyed them within his lifetime.

Make sure to check all other such signs under Signs of Messiah Category of this website.

Mirza Ghulam Ahmad Qadiani (AS), who claimed to be the Promised Messiah, received a divine promise from Allah: that He would protect him from all evil schemes of his enemies and humiliate anyone who tried to humiliate him.

This promise was tested once more when a Salafi/Ahl-e-Hadith from British India, Babu Ilahi Bakhsh, challenged him to Mubahala, a spiritual contest invoking God’s curse upon the liar. Shortly after this, the scholar died, fulfilling the divine protection promised to Ahmad.

Mubahala

In 1901, Babu Ilahi Bakhsh was claiming revelations against Mirza Ghulam Ahmad (AS) and spreading to his close circle. Someone wrote to the Promised Messiah (AS) mentioning this. He wrote back saying that Ilahi Bakhsh should publish these revelations with an oath of Allah. This way the whole world can witness the sign of Allah.

Following this, Ilahi Bakhsh wrote a book named ‘Asa-e-Musa’ (The Staff of Moses AS). In this book, he claimed to be Musa (AS) and labelled Ahmad (AS) as Pharoah. The first few pages of this book quote these letters of Mirza Ghulam Ahmad (AS) as well. Ahmad (AS) mentions this as well:

In the letter which is recorded on page 2 of his book ‘Asa-e-Musa, I had requested Babu Sahib:

‘The way you announce your revelations rejecting me and merely verbally to regale your friends through their recitation, publish them all under oath so that if these, your revelations, are fabricated and false, then God Almighty may mete out the punishment for the lie.’

His reply to this letter is that which is recorded on page 4 of his book. Its essence is that there was no need of any oath taking and if he had attributed to God anything false, He would punish him even without any oath. However, he promised to publish his revelations. In reply to this letter a statement is recorded on my behalf on page 7 [of his book]:

‘I seek the solution of this problem only from God so that God Himself may judge between those who reject me and those who believe that I am the Promised Messiah.’

[Haiqatul Wahi, pg. 711]

The book is filled with so-called ‘revelations’ of Ilahi Bakhsh. These revelations mention how Ahmad (AS) will be destroyed via a punishment like Plague. In this book, he also sent a curse of Allah on Ahmad (AS) and thus, entered into Mubahala. Mirza Ghulam Ahmad (AS) mentions this in his books as follows:

This is of course known to everyone that Babu Ilahi Bakhsh had named himself Musa [Moses] and declared me to be Pharaoh, and had entitled his book ‘Asa-e-Musa [i.e. ‘The staff of Moses’] in opposition to me. In other words, he had imagined that he would personally kill this ‘Pharaoh’ with this staff. Also, he had sent a letter addressed to me in which he had issued a threat and announced that: ‘God has disclosed to me that this person is a liar and is destined to meet his end at the hands of this Musa.’ There were a number of other similar but unwritten prophecies which he had disclosed only to his friends and acquaintances. The summary of all of them is that I would be killed in his lifetime, he would prevail against me, I would be humiliated before him, and he would attain great eminence in the world1 ٭ and, like Prophet Musa, he would become the leader of hundreds of thousands of people.

[Haiqatul Wahi, pg. 682]

For the sake of brevity, we have only mentioned a small excerpt. The full account of this sign is detailed in the book Haqiqatul Wahi, pages 671-738. We urge everyone to read it fully to better understand the significance off this great sign from Allah.

Revelations of Ilahi Bakhsh

Now we will post the revelations that Ilahi Bakhsh writes in his book as quoted by the Promised Messiah (AS). Notice how each of these ‘revelations’ not only failed miserably but also flipped back on Ilahi Bakhsh himself.

سَلَامٌ لَكَ تَغْلَبُوْنَ. يَحِلُّ عَلَيْهِ غَضَبٌ فَقَدْ هَوى. فَتَدَبَّر

[Pg. 79] For you is peace.You shall prevail and upon him. Shall descend the wrath of God and he will most certainly perish. Therefore, ponder and reflect.

إِنِّنْ مُهِينٌ لِمَنْ أَرَادَ إِهَائتك

Ilāhī Bakhsh has translated it to mean as if I would be humiliated in opposition to him and his truthfulness would be manifested.

اُڑ جائیں گے زبان خلق کو نقارہ خدا سمجھو

[Pg. 79] He will be destroyed, consider the voice of people to be the voice of God

اللَّهُمَّ افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِيْنَ

[Pg. 80] O God, arbitrate between us and our people with truth…

رِجْزًا مِّنَ السَّمَاءِ عَلَى الْقَرْيَةِ الَّتِيْ كَانَتْ حَاضِرَةً…وَ لَهُمْ عَذَابٌ اَلِيْمٌ. وَ لَا يَزِيدُ الظَّالِمِيْنَ إِلَّا تَبَارًا

[Pg. 80] The plague will come down from heaven and he along with his Jama’at shall fall victim to it and God will send down death and destruction upon the unjust.

سَنَسِمُهُ عَلَى الْخُرْطُوْمِ مَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى

[Pg. 83] We shall put the brand of fire on the nose or mouth of this impostor

مَتَّعَ الْمُسْلِمِيْنَ بِطُولِ حَيَاتِكَ وَ بِطُولِ بَقَائِكَ.يَنْفُعُ الْمُسْلِمِيْنَ بِطُوْلِ حَيَاتِكَ وَبِطُولِ بَقَائِكَ

[Pg. 9] God Almighty will lengthen your life and by allowing you to live long in this world, He will thereby greatly benefit the Muslims.

[Pg. 9] I shall certainly not die unless and until I fully carry out the task assigned to me.

فَيَتْ وَ هُوَ كَافِرٌ.رُدَّتْ إِلَيْهِ لِعَانُه وَ أَزْ لِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ

[Pg. 152] This man shall die an apostate. His mutual curse or the mubahalah prayer will be rejected and recoil on him. Paradise is close for those who fear God

[Asa-e-Musa] (Click here to download book)

As one can see, all of these revelations backfired on Ilahi Bakhsh.

• Instead of Mirza Ghulam Ahmad (AS), Ilahi Bakhsh himself died.
• Instead of Mirza Ghulam Ahmad (AS), Ilahi Bakhsh himself died of plague.
• Instead of Mirza Ghulam Ahmad (AS), Ilahi Bakhsh himself got punished by the wrath of Allah
• Instead of Mirza Ghulam Ahmad (AS), Ilahi Bakhsh got a small lifespan.
• Instead of Mirza Ghulam Ahmad (AS), Ilahi Bakhsh died before he could do anything of value for the sake of Islam
• Instead of Mirza Ghulam Ahmad (AS), Ilahi Bakhsh did not leave behind any community or legacy.
• Instead of Mirza Ghulam Ahmad (AS), Ilahi Bakhsh himself succumbed to his own mubahalah prayer

How wonderful was the special help of Allah for his chosen Messiah!

Testimony of non-Ahmadis

Babu Ilahi Bakhsh’s own Salafi/Ahle Hadith groups published the news of his death mentioning that he had died of the plague. For example, Akhbar Ahl-e-Hadith, run by Mawlavi Muhammad Hussain Battalvi, says:

We regret to report that writer Ilahi Bakhsh of Lahore, the author of ‘Asa-e-Musa also became a martyr to the plague.

[Akhbar Ahl-e-Hadith, 19 April 1907]

A tragic death: We regret to announce that Maulawi Ilahi Bakhsh Accountant (Pensioner) died on Monday, 8 April٭ at Maulawi ‘Abdul-Haqq’s house, after suffering from fever for only a day.

٭The date is wrongly reported in the newspaper. In fact, this incident happened on the 7th [of April] at 6 pm. (Author)

[Paisa Akhbar, 10th April 1907]
As quoted by Promised Messiah (AS) in Haqiqatul Wahi

Conclusion

Every single enemy of the Promised Messiah (AS) who sent the curse of Allah on him, was humiliated and destroyed by Allah. Every single enemy who challenged him for Mubahala got destroyed within the lifetime of Ahmad (AS). God continued to protect the Promised Messiah (AS) from every attack of his enemies, over and over, until his last breath.

Babu Ilahi Bakhsh attempted to humiliate Ahmad (AS) but God had other plans. He died within 6 years of publishing his revelations with oath on Allah and his revelations mentioned a death from Plague for Ahmad (AS) but he himself died from plague.

Signs like these are a fulfillment of the revelation of Mirza Ghulam Ahmad (AS):

اِنِّیْ مُھِیْنٌ مَّنْ اَرَادَ اِھَانَتَکَ

I shall humiliate him who seeks to humiliate you.

[Tadhkirah, pg. 43]

Anti-Ahmadis allege that Mirza Ghulam Ahmad (AS) died a sudden & unexpected death. However, Ahmad (AS) received several clear divine revelations foretelling his demise. This is just how Muhammad ﷺ was granted revelations foretelling his passing.

Revelations in 1905 indicating death is near

Ahmad (AS) started receiving revelations that his death was near. He did not die all of a sudden, nor was his death unexpected. The occurance of these revelations peaked in the last few days of the Promised Messiah As’s death. Based on these revelation it is clear that the Promised Messiah AS had reached the age that Allah had desired of him and Allah was calling him to himself. This means that the Anti-Ahmadi allegation is left baseless.

In 1905, the Promised Messiah (AS) testified that he received multiple revelations saying that only a small portion of his life spanned remained. These revelations were a message to prepare him and the Jama’at for the future. He writes the following in his book, The Will:

“Since God Almighty has informed me, through recurrent revelations, that the time of my demise is near, and since these revelations have been of such force as to shake me to the very core of my being— turning my heart cold to this life—I have deemed it appropriate to write a few words of admonition…”

_{[The Will p. 1]}

He goes onto cite one profound Arabic he received:

“The appointed time of your death has come close and We shall leave no trace of anything the allusion to which might reflect adversely upon your honor…We have the Power to show you a part of the fulfilment of Our prophecies about the opponents or cause you to die. You will die while I am pleased with you.”

_{[The Will p. 2]}

In the same year, the Promised Messiah (AS) had a dream and revelation that only 2-3 mouthfuls of the water of life were left in a vessel given to him (mouthfuls are euphemism for years):

“I saw in my dream that someone had given me some water in a new earthen vessel. Only two or three mouthfuls of water remained in it but the water was very clear and pure. This was accompanied by the revelation: Water of Life”

_{[Tadhkirah (2019) p.786]
[Review of Religions, vol. 4, December 1905, p. 480]}

Numerous revelations days before his death in 1908

On May 9 1908 Promised Messiah (AS) received the following revelation:

[It is time to march; again, it is time to march.”

_{[Tadhkirah (2019) p.1033]
[al-Badr, vol. 7, no. 21, May 26, 1908, p. 7 and al-Hakam, vol. 12, no. 35, May 30, 1908, p. 1]]}

On May 15 1908 Promised Messiah (AS) received the following revelation:

“Be not afraid, O believers.”

_{[Tadhkirah (2019) p.1033]
[al-Badr, vol. 7, no. 21, May 26, 1908, p. 7 and al-Hakam, vol. 12, no. 21, May 26, 1908, p. 7]}

On May 17 1908 Promised Messiah (AS) received the following revelation:

“Do not put your trust in uncertain life.”

_{[Tadhkirah (2019) p.1034]
[al-Badr, vol. 7, no. 22, June 2, 1908, p. 3]}

On May 20 1908 Promised Messiah (AS) received the following revelation very similar to May 9 revelation but more direct:

“It is time to march; again, it is time to march and death is near.”

_{[Tadhkirah (2019) p.1034]
[al-Badr, vol. 7, no. 22, June 2, 1908, p. 3]}

Confirmation by the Promised Messiah (AS)

On the night of his passing, Ahmad (AS) confirmed the revelations about his death when his dear wife, Amma Jan (RA), asked in concern:

“…I got worried and said ‘O Allah what is happening?,’

Promised Messiah (AS) replied, this is what I used to say (referring to his earlier revelations about his death)”

_{[Seeratul Mahdi, vol.1, pg. 10-11]}

Revelations Fulfilled

Ahmad (AS) passed away peacefully on his bed, as foretold in divine revelations, at 10:30 AM on May 26, 1908, surrounded by family and engaged in the remembrance of Allah.

Several eyewitnesses, including his close family members, friends, and doctors, confirmed his blessed death which can be read here: https://whiteminaret.org/allegations-on-messiah/death-on-toilet/#Explanation

Similarity with Holy Prophet Muhammad ﷺ

• Prophet ﷺ did the Farewell Sermon.
• Ahmad (AS) wrote his last major book “The Will”.
• Prophet ﷺ prophesied his death on the deathbed to his daughter, Hazrat Fatima (RA)
• Ahmad (AS) prophesied his death to his beloved wife, Hazrat Syeda Nusrat Jahan Begum (RA) – commonly referred to as Amma Jan (RA).

Narrated `Aisha:

“Mother of the Believers: We, the wives of the Prophet (ﷺ) were all sitting with the Prophet (ﷺ) and none of us had left when Fatima came walking, and by Allah, her gait was very similar to that of Allah’s Messenger (ﷺ) .’ When he saw her, he welcomed her, saying, “Welcome, O my daughter!” Then he made her sit on his right or his left, confided something to her, whereupon she wept bitterly. When he noticed her sorrow, he confided something else to her for the second time, and she started laughing. Only I from among the Prophet’s wives said to her, “(O Fatima), Allah’s Messenger (ﷺ) selected you from among us for the secret talk and still you weep?” When Allah’s Messenger (ﷺ) got up (and went away), I asked her, “What did he confide to you?” She said, “I wouldn’t disclose the secrets of Allah’s Messenger (ﷺ)” But when he died I asked her, “I beseech you earnestly by what right I have on you, to tell me (that secret talk which the Prophet had with you)” She said, “As you ask me now, yes, (I will tell you).” She informed me, saying, “When he talked to me secretly the first time, he said that Gabriel used to review the Qur’an with him once every year. He added, ‘But this year he reviewed it with me twice, and therefore I think that my time of death has approached. So, be afraid of Allah, and be patient, for I am the best predecessor for you (in the Hereafter).’ ” Fatima added, “So I wept as you (`Aisha) witnessed. And when the Prophet (ﷺ) saw me in this sorrowful state, he confided the second secret to me saying, ‘O Fatima! Will you not be pleased that you will be chief of all the believing women (or chief of the women of this nation i.e. my followers?”)“

_{[Sahih al-Bukhari 6285, 6286]}

Further Similarities with the Holy Prophet ﷺ can be read here in our featured article: https://whiteminaret.org/allegations-on-messiah/similarities-death-of-muhammad-saw/

Conclusion

In conclusion, the Promised Messiah (AS) peacefully passed away on his deathbed, at 10:30 am, surrounded by his family, while deeply engrossed in the remembrance of Allah. One of his final expressions was a heartfelt invocation, “O my beloved Allah.”

It is important to highlight that the accusation made by Anti-Ahmadis regarding his demise is a baseless falsehood devoid of any credible source.

Furthermore, it is noteworthy that the manner in which the Promised Messiah (AS) departed from this world bears a striking resemblance to the last moments of our beloved Prophet (SAW). Therefore, this unfounded allegation not only amounts to a clear act of fabrication but also represents a blasphemous and disrespectful insinuation against the noble Prophet (SAW) himself. May Allah guide those who engage in this blasphemy.

Related Articles

Instagram Post Link: https://www.instagram.com/p/DObsjIDkg4t/?igsh=OTkzY20wd3gxNngw

Over a century ago, Hazrat Mirza Ghulam Ahmad (as), the Promised Messiah and Mahdi, expressed his heartfelt desire:

میری بڑی آرزو ہے کہ ایسا مکان ہو کہ چاروں طرف ہمارے احباب کے گھر ہوں اور درمیان میں میرا گھر ہو اور ہر ایک گھر میں میری ایک کھڑکی ہو کہ ہر ایک سے ہر ایک وقت واسطہ ورابطہ رہے۔

“It is my great desire that there be such a house where the homes of my friends surround it from all four sides, and in the middle would be my own house. And there should be my window in each of their homes through which there may be a constant connection and communication with each one at all times.”

_{[Seerat Masih Maud (AS) by Hazrat Maulvi Abdul Karim Sialkoti (RA), p.39-40]}

A Wish in a World Without Media

The Promised Messiah (AS) had a beautiful spiritual yearning to remain close to his followers. In the physical world, we can imagine the windows of homes opening towards a central mansion. However, in a spiritual context, such a thing is hard to imagine – and it was especially unimaginable at the time.

Hazrat Maulvi Abdul Karim Sialkoti’s (RA) biography of the Promised Messiah (AS) was published in 1900. At that time, there was no concept of satellite TV, internet, or live broadcasts. Even the idea of speaking to someone in another city, let alone another continent, in real time sounded impossible. So how could the homes of millions, even billions of followers around the globe open toward one central figure?

Fulfillment of Promised Messiah’s Spiritual Wish

Muslim Television Ahmadiyya (MTA)

Mirza Ghulam Ahmad (AS) was a divinely appointed Messiah and Mahdi of God, and it is God Almighty who fulfills the desires of His chosen ones. Consequently, Allah fulfilled this sacred desire 26 years ago, in 1992, through MTA—a channel that enters homes through what resembles a window: the television. No one could have imagined this far-fetched wish of the Promised Messiah (AS) coming true. However, it is God Almighty who made sure to fulfill it.

Interestingly, early televisions were also quite literally built like windows, as they consisted of boxy screens with wooden shutters that opened outward, just like a real window. Even today, the shape and feel of a TV screen still carries that symbolism. And through this “window,” the voice and image of Khalifatul Masih, the spiritual successor to the Promised Messiah (AS), is present in Ahmadi homes across the world. Through this spiritual window that is the MTA, his sermons, messages, and heartfelt guidance reaches all our living rooms and hearts alike.

Jalsa Salana Through MTA: The Fulfillment of a Global Spiritual Vision

Nowhere is this vision more beautifully fulfilled than during Jalsa Salana held each year, especially the UK Jalsa, where thousands gather in person, while millions more tune in from across continents. During the Jalsa, the Khalifa addresses the global Jama’at, and every Ahmadi household becomes part of this unified experience.

During the live global transmission of Jalsa Salana, MTA often shows this beautiful montage of screens—like windows into mosques, mission houses, and homes all over the world. You see Jama’ats gathered in different time zones, different cultures, different languages, all tuned into the same live Jalsa broadcast. And right in the middle is the window of Huzoor (aba), from where his voice is reaching into every single window worldwide.

This right here is the perfect, beautiful fulfillment of the Promised Messiah’s wish, on the biggest stage possible.

Fulfillment of Promised Messiah’s Revelation

Support from the Heavens and the Earth

More than a century ago in 1897, the Promised Messiah (AS) also received the powerful revelation:

اَلْاَرْضُ وَالسَّمَاءُ مَعَکَ 

“The heavens and the earth are with you.”

_{[Siraj Munir, Ruhani Khazain, Vol. 12, p. 83-84]}

The “support of the heavens” in this revelation vouchsafed to the Promised Messiah (AS) is a clear reference to MTA. Today, thanks to the global reach of MTA, we are now able to have, experience, and witness the powerful spiritual gatherings of Jalsa Salana from anywhere in the world.

No matter where we are, we can stay connected to Khalifatul Masih through MTA: his very own window into our homes. Just take This Week with Huzoor as an example. What a blessing it is that, through this window, we stay updated and spiritually connected to Huzoor’s weekly activities.

Fulfillment of Promised Messiah’s Dream

Floating Without Moving

At approximately 12:40 am on December 2nd 1908, Ahmad (AS) also saw a vivid dream:

I saw [in my dream] that I was about to perform my ablutions when I felt that the ground underneath me was soft and hollow and that there was a cave running below it […] At that time I felt that I was floating about in the air inside a hollow space equal in circumference to the distance between here and the house of Navväb Sähib. I floated in it from one side to the other. Syed Muhammad Ahsan was standing on its bank and I called him and said: Jesus walked on water but observe that I am floating in the air, and I am the recipient of Divine grace in a greater measure than he was […].

_{[Tadhkirah, English Version, p.603]}

This powerful dream of Ahmad (AS) once again hinted at something far ahead of its time. It also signalled that he (AS) would receive far more favours of God than Jesus (AS).

Hazrat Mirza Tahir Ahmad (RH), Khalifatul Masih IV, connects this dream of Ahmad (AS) to MTA stating that ‘floating in the air’ is a clear reference to satellite technology and that the dream has found its fulfillment in the satellite channel MTA. He stated that this dream is again a powerful sign that the heavens are in support of Ahmad (AS), and that this humble Jama’ah will continue to rise and prevail like never before, as he expressed in the following words:

“I know that as Hazrat Masih Maud (AS) said: ‘Now it is decided that the air of the heavens will be subdued for the Prophet Muhammad (PBUH) and in all the ranks that are related to the heavenly journeys, the slaves of Hazrat Masih Maud (AS) will be given an advantage over all other nations and people of the world.’ So this is the beginning of the heavenly journey. These waves of MTA that descend from the sky all over the world are the beginning of this journey. There is still much that is to come. You cannot even imagine what the coming centuries will see, despite seeing all this, how much greatness has been created.”

_{[Al-Fazl International, July 4, 1997, p.4]}

Today, Ahmadis around the world are spiritually “floating” with Huzoor (aba) through the airwaves of MTA. We move with him, pray behind him, and listen to his sermons, all without being physically present.

In this way, MTA has become the spiritual window of Ahmad (AS) into the homes of all Ahmadis — a living fulfillment of his wish, revelation, and dream, and a testimony from the heavens in support of the Promised Messiah (AS).

Conclusion

• The Promised Messiah’s (AS) wish over a century ago has been beautifully and completely fulfilled in our time. Our devices and MTA have become spiritual windows, connecting all us Ahmadis across the world to the main house in Islamabad, where our beloved Khalifa resides.
• This is also a clear and powerful sign of the truthfulness of Mirza Ghulam Ahmad (AS). The promise “the heavens and the earth will support you” is being fulfilled in front of our eyes.
• In Jalsa Salana each year, we are witnessing that vision come to life on the biggest stage, where the Khalifa’s voice reaches into homes of all Ahmadis through MTA – Huzoor’s spiritual window in our homes.

Additional Resource

“The place that the Mahdi had longed for—MTA is that very place.”
Al-Fazl International, July 24, 2020,

In 1897, a Shia scholar called Sheikh Najafi wrote to Mirza Ghulam Ahmad (AS) and challenged him. He claimed that he can show a sign of his truthfulness within 40 minutes, The Promised Messiah (AS) wrote to him and gave him respite. He (AS) told him to show this sign, not in 40 minutes but 40 hours, or even 40 days. Mirza Ghulam Ahmad (AS) challenged that he cannot show such a sign in this time period, and if he shows one, then he is on falsehood.

Within 35 days of this, on 6th March 1897, Allah showed the magnificent sign of the death of Lekh Ram which was the prophecy of the Promised Messiah (AS). Read more about this prophecy here.

February 1st, 1897

This is the reply of the Promised Messiah (AS).

Hadrat [Haji Sheikh Muhammad Rada Tehrani, Najafi, alias] Sheikhul-Islam [who is a Shia] promised in his letter that he was ready to show a Sign within forty minutes. Well then let him announce a prophecy and we shall give him, not forty minutes, but forty hours. Thereafter if no Sign appears on our side within forty days and he shows a Sign within forty hours, or, indeed within forty days, we shall believe in his spiritual eminence and we shall give up our own claim. But if within the period specified a Sign appears on my side and none appears from his side, this would be the proof of my righteousness and of his falsehood.

[Majmu‘a-e-Ishtiharat, vol. 2, p. 198, footnote]
[Tadhkirah, p. 381]

March 10th, 1897

On March 6th, 1897, the sign of the death of Lekh Ram was witnessed by millions of people. As per his challenge, Mirza Ghulam Ahmad (AS) wrote to Sheikh Najafi after 40 days.

Shiekh Najafi had in his letter promised to show a Sign within forty minutes and in my announcement of February 1, 1897, I promised a Sign within forty days…. It is God’s bounty that after thirty five days from February 1, 1897, that is to say within forty days, the Sign of the death of Lekhram Peshawari occurred…. Now on our side the Sign has appeared and Najafi’s falsehood has been established. Even so, to make things easier for him, we are quite willing that as he claimed he should ascend to one of the minarets of the Shahi Masjid [Royal Mosque] in Lahore and throw himself down from it. While Sheikh Najadi [the Satan] has been granted respite**, there would be a sudden end to Shiekh Najafi. If he still does not [come forward to] show his Sign, then: لعنت اللہ الا لکازبین المنافقین [curse of Allah be on the liars.]

[Majmu‘a-e-Ishtiharat, vol. 2, p. 339]
[Tadhkirah, p. 381]

Conclusion

This is yet another simple and profound challenge of Ahmad (AS). These events continue to show the defeat of the entire world against the Messiah sent by Allah. It shows the continuous victory of Mirza Ghulam Ahmad (AS) through the constant support of God Almighty.

One of the biggest proof of the truthfulness of Mirza Ghulam Ahmad Qadiani (AS) is his prophecy pertaining to the death of the Hindu pundit, Lekh Ram. After repeated challenges from Pundit Lekh Ram, Mirza Ghulam Ahmad Qadiani (AS) prophesied his death. The prophecy mentioned that:

• Lekh Ram will die within six years of 20th February 1893
• He will not die from an illness
• He will die via a stabbing with a dagger or sword
• He will die on the day following Eid
• The day or the hour would be 6
• His example would be like the Calf of Samri i.e will be destroyed on a Saturday
• Just like plague came after the destruction of the Calf, similarly, plague will come after the death of Lekh Ram

When this prophecy was published, Ahmad (AS) was 58 years old while Lekh Ram was 35.

Just as the prophecy described, Pundit Lekh Ram was stabbed to death in his home, on 6th March 1897, at 6:30 pm, on a Saturday which was the day following Eid.

Miraculously, this happened in broad daylight, in a Hindu neighborhood with only 1 exit. No one saw the killer escape and no one knew the name of this person who had been regularly meeting Lekh Ram, not even the deceased himself!

Context

Pundit Lekh Ram was the leader of the Hindu sect called Arya Samaj and was a vigorous defender of the Hindu religion. His aggressive attacks on Islam came to define his identity. It was not only Muslims who complained of his militantly aggressive attitude towards Islam, but his followers held the same opinion and openly expressed it in their accounts of his character.

For example, his Arya Samajist biographers write:

His love for Arya faith had made him so prejudiced that he would not forgive the opponents’ weaknesses or shortcomings. He would not stay quiet when anything was said about the Vedas and would say the harshest words in response, regardless of the stature of his addressee.

[Kulliyat Arya Musafir, part 1, Introduction]
[Book: Archive.org]

Furthermore, Lekh Ram saw the challenge of the Promised Messiah (AS) to witness heavenly signs from God in Qadian. Thus, Lekh Ram went to Qadian and demanded a sign from Ahmad (AS) on the spot. He repeatedly challenged the Mirza Ghulam Ahmad (AS) to show the sign right away, even after the explanation that such signs are sent by God so stay a few days in Qadian and he will see them. Lekh Ram made a ruckus and fled the scene and had some letters exchanged with the Promised Messiah (AS).

Therein, he challenged Mirza Ghulam Ahmad (AS) for the same signs and prophecies. For example, in one of the letters, he writes:

اگر آپ فارغ نہیں تو مجھے بھی کام بہت ہے اچھا آسمانی نشان تو دکھاویں اگر بحث نہیں کرنا چاہتے تو رب العرش خیر الماکرین سے میری نسبت کوئی آسمانی نشان تو مانگیں تا فیصلہ ہو

If you’re not free, then I have a lot of work too. Okay, then show me a heavenly sign. If you don’t want to argue, then ask for a heavenly sign regarding me from the Lord of the Throne, the best of the deceivers, so that a verdict can be made.”

[Istifta’, Ruhani Khaza’in, vol. 12, p. 115]

Prophecy by Lekh Ram

To further instigate the Promised Messiah (AS), Lekh Ram published the following prophecy concerning the death of Mirza Ghulam Ahmad (AS). On April 8, 1886, he prophecized:

My divine revelation has said that let alone a birth of a son, your end will come within 3 years, and none from your offspring will survive.

[Kulliyat-e-Arya Musafir, part 3, pp. 503]

Everyone can bear witness to the failure of this prophecy. Mirza Ghulam Ahmad (AS) lived ~20 more years after this prophecy and the majority of his children were born within this time period. Lekh Ram was humiliated while he was alive. He saw this prophecy fail numerous times. Firstly, that the Promised Messiah (AS) did not die. Secondly, through the birth of his children.

Prophecy

It is worth noting that the Promised Messiah (AS) had so much mercy and love for the creation of Allah that before he published the prophecy, he asked the relevant people if their feelings were hurt by the prophecy concerning their death or a punishment, then they should tell him so he can remove them from his book. Alas, Lekh Ram acted arrogant and challenged once more.

20th February 1886

In the coming book, I shall write something about the fate of Lekh Ram and specify the time and date. If such a prophecy happens to hurt someone, he is free to inform me in writing, with his signature, before 1st March, 1886, or within precisely two weeks of the first publication of this article in any newspaper, so that the prophecy whose fulfilment they fear may be excluded from this book and no one may be told about it, lest it should hurt people’s feelings. Thereupon, I received a postcard from Pundit Lekh Ram which stated: ‘I grant permission that the prophecy concerning my death be publicized, but a time limit must be fixed.

[Majmu‘ah Ishtiharat, vol. 1, pp. 96-97]
[Essence of Islam, vol. 5, pp. 73]
[Nuzul-ul-Masih, Ruhani Khaza’in, vol. 18, p.571]

20th February 1893

In the following prophecy, the Promised Messiah (AS) gave a specific period for the death and prophesized that Lekh Ram’s outcome will be similar to that of the Samri’s gold calf. This is in reference to the Gold Calf made by the followers of Musa (AS) when he retreated to Mount Sinai for 40 days. Once he came back and saw Jews worshiping the calf, he had it smashed, burnt, and thrown into the water on a Saturday.

This is exactly what happened to Lekh Ram!

On 20th February, 1886, I published an announcement wherein I proposed to Indarman and to Lekh Ram of Peshawar that, if they so wished, I could publish some prophecy regarding their future destiny. Inderman avoided my proposal and died soon afterwards. Lekh Ram, on the other hand, accepted the proposal with great audacity and wrote to me a letter stating that I could go ahead and publish any prophecy regarding him. Thus, in answer to my supplications, I received the following Revelation from God Almighty:

عِجُلٌ جَسَدٌ لَّهَ خُوَارٌ لَهُ نَصَبٌ وَعَذَابٌ

i.e., This is just a lifeless calf, from which a mournful bleating emanates. For him, on account of his blasphemy and foul language, grief and severe chastisement has been ordained.

Today, Monday 20th February, 1893, when I prayed to be informed about the time of this impending punishment, it was revealed to me that within six years from today—20th February, 1893—this person would suffer dreadful chastisement on account of the foul and abusive language he has used against the Holy Prophet sa. Therefore, I now publish this prophecy for the knowledge of Muslims, Christians, Aryas, and people of other faiths. If this person is not visited by some Divine punishment—which is miraculous in nature, and is distinct from everyday afflictions, and is far beyond ordinary suffering, and is accompanied by Divine awe—within these six years, then let it be known that I have not been commissioned by God, and these words are not from Him. And if I prove to be false in my prophecy I shall be ready to face any punishment, and shall be quite willing to be hanged. Notwithstanding this willingness on my part, a man can’t face greater humiliation that to be proved false in his prophecy. What more can I say? Be it clear that this man is guilty of showing such rank disrespect to the Holy Prophetsa that one shudders at the thought of it. His books are filled with a shocking variety of insult, sacrilege and abuse. Who among the Muslims can listen to anything from these books without feeling his heart torn to pieces? Besides being insolent and spiteful, he is grossly ignorant. He does not even have a nodding acquaintance with Arabic, nor the potential for writing refined Urdu. This prophecy is not a matter of chance. On the contrary, I prayed specifically for this purpose and received the foregoing answer. This prophecy is a sign for the Muslims as well. Only if they would realize the truth, and if only their hearts would soften! I now conclude in the name of the Glorious God in Whose name I had begun.

وَالْحَمْدُ لِلَّهِ وَ الصَّلَوةُ وَالسَّلَامُ عَلَى رَسُولِهِ مُحَمَّدِ بِالْمُصْطَفَى أَفْضَلِ الرُّسُلِ وَخَيْرِ الْوَرى سَيِّدِنَا وَ سَيِّدِ كُلِّ مَا فِي الْأَرْضِ وَالسَّمَاءِ

[All praise belongs to Allah, and peace and blessings be upon His Messenger, Muhammad, the chosen one, the best of all the Messengers, and indeed the best of all creations, our master and the chief of all that is in heaven and earth.]

[Scan: Majmu‘ah Ishtiharat, vol. 1, pp. 407]
[A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 649–650]
[Essence of Islam, vol. 5, pp. 74]

The challenge not only mentioned a punishment for Lekh Ram but also gave a challenge that if it did not happen, the Promised Messiah (AS) will be willing to be hanged.

In the same Ishtehar (Announcement), Ahmad (AS) writes a Qaseedah where he warns Lekh Ram of a death through sword.

الا اے دشمن نادان و بی راه

بترس از تیغ بران محمد

O foolish and misguided enemy,
Beware the sharp sword of Muhammad

[Scan: Majmu‘ah Ishtiharat, vol. 1, pp. 407]
[A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, pp. 649–650]

Another prophecy mentioned that his matter would be settled in six. This was fulfilled by the death of Lekh Ram on the 6th of March, at 6th hour of the day.

يُقْضَى أَمْرُهُ فِي سِت

[Arabic] His matter will be settled in six.

[Istifta’ Urdu, p. 17 footnote, Ruhani Khaza’in, vol. 12, p. 125]

2nd April 1893

Furthermore, he also published another vision where he saw the angel which eventually murdered Lekh Ram.

Today, on the morning of 2nd April, 1893, which is 14th of the month of Ramadan 1310 Hijrah, in a state of slight drowsiness, I saw myself sitting in a large house with some friends, when a robust and frightful man, who seemed to be in a terrible rage, appeared before me. I looked up and saw that he was a man of an unfamiliar creation and disposition. He seemed not a man but one of the terrible and awe-inspiring angels, and his terror seized the hearts. As I looked at him, he asked, ‘Where is Lekhram?’ He also named another person and asked of his whereabouts. It was then that I realized that this man had been appointed for the chastisement of both Lekhram and the other person whose name I do not recollect. But what I do remember is that he was from among those regarding whom I have already published an announcement. This happened on Sunday at four o’clock in the morning. [Allah be praised for it].

[Barakatud-Du‘a’, Title, p. 4 footnote, Ruhani Khaza’in, vol. 6, p. 33]
[Majmu‘ah Ishtiharat, vol. 1, pp. 407]

1893

Mirza Ghulam Ahmad (AS) further mentions that this prophecy is a special acceptance of his prayer as Lekh Ram had continued to use profane language against the Prophet Muhammad (SAW).

God Almighty gave me a promise and heard my prayer concerning Lekh Ram, who is an enemy of Allah and His Messenger sa and utters profanities against the Holy Prophet sa. When I prayed against him, God gave me the tidings that Lekh Ram would perish within six years. This is a sign for those who are in search of the true faith.

[Scan: Karamatus-Sadiqin, p. 274, Urdu translation]
[Ruhani Khaza’in, vol. 7, p. 162]
[Essence of Islam, vol. 5, pp. 73]

In Karamatus-Sadiqin, Ahmad (AS) wrote multiple Qaseedah. In one of them, he is warning a certain Muslim that a sign will be shown on the day next to Eid. This sign was fulfilled when Lekh Ram died on the day after Eid and the Muslim mentioned in the poem is most definitely Muhammad Hussain Battalvi, the Ahle Hadith leader in India.

وَ بَشَّرَنِي رَبِّي وَقَالَ مُبَشِّرًا

سَتَعْرِفُ يَوْمَ الْعِيدِ وَالْعِيْدُ أَقْرَبُ

My Lord gave me the good news and said:
[Arabic] You will recognise the day of joy which will be closest to the day of the ‘Id [Festival].

[Scan: Karamatus-Sadiqin, p. 274, Urdu translation]
[Tadhkirah, pp. 317]

Challenge of Ahmad (AS)

Ahmad AS further challenged:

I freely admit and reiterate that if, as the critics believe, this prophecy results in some ordinary fever or he suffers a little pain or a bout of cholera, after which he fully recovers, it will not be considered a prophecy, rather it will amount to fraud and deception, for no one is free from such illness and we all fall sick at one time or the other. Thus, in such a situation, I will still deserve the punishment that I have stated. But if this prophecy manifests itself in such a way that the signs of Divine wrath are clearly and openly witnessed, then let it be known that it is from God Almighty. The fact is that the inherent greatness and awe of a prophecy does not require that the time and day [of its fulfilment] should be fixed. Rather, it is enough to set a time limit within which the punishment will come. And when the prophecy actually reveals itself with appalling awe, it automatically draws hearts towards itself and all the conjecture and criticism that prematurely take root in the hearts are so vanquished that people who possess judicious and sound judgement retract their previous ideas and feel ashamed of them.

Besides, I too am subject to the laws of nature. If I published this prophecy as a hoax, on the basis of mere presumptions and with some common ailments in mind, then the person who is the focus of the prophecy can likewise make a prophecy concerning me, based on similar presumptions. I am quite willing that, instead of six years, which is the limit I have set for him, he is free to stretch it to ten years in my case. Lekhram at present would be no more than thirty years old. He is a well-built young man enjoying excellent health. I, on the other hand, am more than fifty years old, weak, chronically ill, and suffering from several ailments; nonetheless, the contest will make amply clear as to which is the word of a mortal being and which is the word of God Almighty.

[Blessings of Prayers, pp. 2]

Fulfillment

On 6th March 1897, Muslims were celebrating Eid when Lekh Ram was visited by a man who had been learning Sanskrit from him and who had been seen in his constant company for three weeks. Lekh Ram was alone with this new disciple in his room. His mother and wife sat outside the room in the compound of the house. The silence of the dusk was broken by a loud scream from inside the room. Shocked and startled, Lekh Ram’s mother and his wife stormed into the room to find Lekh Ram stabbed, bathed in blood by a deep stab wound on his belly.

Lekh Ram was taken to the hospital where he was medically treated but passed away at 6:30 in the evening. The murderer vanished into thin air after the stabbing. No one saw him leave the street or the neighborhood. No one knew his name either which is astonishing since the person had been regularly meeting Lekh Ram for 3 weeks. Even Lekh Ram did not know his name on his deathbed.

MURDER IN LAHORE CITY

A murder of a pundit and well known preacher of the Arya Samaj, which occurred in Lahore city on Saturday, has caused much excitement. The Pundit, whose name is Lekh Ram, had but recently arrived from Multan. The circumstances of the murder are remarkable. It is stated that a man was in the habit of visiting the deceased for the purpose of conversion to the Hindu religion, and that he spent almost the whole of Saturday with him. About 6.30 P.M., while they were both sitting together, the man is reported to have stabbed Lekh Ram with a long knife in the stomach, wounding him mortally. The Pandit’s wife and mother attempted to catch the murderer who eluded their grasp, wounding the wife in the arm. The Pandit was then taken to the hospital where he died a few hours afterwards. The event caused the greatest possible sensation in the city. His funeral was followed to the burning ghat by a huge concourse of over twenty thousand men. The Police have notified by beat of drum and printed circular, that a reward of one thousand rupees shall be given for the apprehension of the murderer.

[The Civil and Military Gazette, Wednesday, March 10th, 1897]

Testimony of people

This prophecy was witnessed by thousands of people and around four thousand (4000) wrote their testimonies testifying to the fulfillment of this prophecy. This included people of all faiths like the Sunnis, Shias, Christians, Hindus, Sikhs, etc.

270 of these testimonies are listed by Mirza Ghulam Ahmad (AS) in his book, Tariyaqul Qulub, with the name, address, and testimony.

چونکہ اس رسالہ میں ایک اہم مقصود جس کے لئے یہ رسالہ لکھا گیا ہے یہ ہے کہ راقم لھذا کو خدا تعالیٰ نے مسیح موعود کر کے بھیجا ہے۔ اس لئے نظیر کے طور پر مندرجہ ذیل نقشہ میں یہ دکھلایا گیا ہے کہ اس دعوے کی تائید میں وہ نشان جو مجھ سے صادر ہوئے ہیں وہ ایسے نہیں ہیں جن کا علم میرے خاص مریدوں تک ہی محدود ہو بلکہ اکثر ان کے ایسی عام شہادتوں سے ثابت ہیں جن کی رویت کے گواہ ہر ایک فرقہ کے مسلمان اور ہندو اور عیسائی ہیں ۔ یہ نقشہ گواہوں کا جو ذیل میں لکھا جاتا ہے یہ اُس نشان کے بارے میں ہے جو لیکھرام کی نسبت ظہور میں آیا ۔ چونکہ یہ نشان در حقیقت ایک عظیم الشان نشان تھا جس کے ساتھ میعاد بتلائی گئی تھی ۔ وقت بتلایا گیا تھا۔ دن بتلایا گیا تھا۔ اور صورت موت بتلائی گئی تھی ۔ اور یہ بھی بتلایا گیا تھا کہ یہ دعا ہے جو قبول ہوئی بلکہ سرسید احمد خاں صاحب مرحوم کو پیشگوئی کے ظہور سے پہلے ایک چھپے ہوئے اشتہار کے ذریعہ سے لکھا گیا تھا کہ آپ کو جو دعا قبول ہونے میں شک ہے لیکھرام کی پیشگوئی کا مقدمہ آپ کے سمجھنے کے لئے کافی ہوگا کہ کس طرح خدا تعالی دعاؤں کو قبول کرتا ہے۔ ان تمام وجوہ کے لحاظ سے اس پیشگوئی کا ایک دنیا کو انتظار تھا۔ اور اس پیشگوئی میں چھ برس کی میعاد تھی۔ اور یہ عجیب نکتہ ہے کہ لیکھرام کی موت شنبہ کے دن واقع ہوئی ۔ اور چونکہ چھ سال خدا کی کتابوں میں چھ دن سے مشابہ ہوتے ہیں اس لئے ساتواں دن جو شنبہ کا دن ہے اس پیشگوئی کے پورا ہونے کے لئے بہت موزوں تھا۔ اور وہ نقشہ اسمائے تصدیق کنندگان مع اُن کے بیانات کے ذیل میں ہے۔

Since an important purpose of this treatise, for which it was written, is that the writer has been sent by God Almighty as the Promised Messiah, therefore, as an example, the following diagram shows that the signs that have appeared from me in support of this claim are not limited to the knowledge of my special disciples only. Rather, most of them are proven by such general testimonies that Muslims of every sect, Hindus, and Christians are witnesses to their occurrence. This diagram of witnesses, which is written below, is about the sign that appeared regarding Lekhram. As this sign was indeed a great sign, which was accompanied by a stated time period. The time was told. The day was told. And the manner of death was told. And it was also stated that this is a prayer that has been accepted. In fact, before the prophecy was fulfilled, Sir Syed Ahmad Khan (may God have mercy on him) was written through a published advertisement that if you have doubt about the acceptance of prayer, the case of Lekhram’s prophecy will be sufficient for your understanding of how God Almighty accepts prayers. In view of all these reasons, the whole world was waiting for this prophecy. And this prophecy had a period of six years. And it is a strange point that Lekhram’s death occurred on Saturday. And since six years in God’s books are similar to six days, therefore the seventh day, which is Saturday, was very appropriate for the fulfillment of this prophecy. And that diagram of the names of the attesters along with their statements is below.

[Tiryaqul Qulub, Ruhani Khaza’in, vol. 15, pp. 172]

A few of those testimonies are translated as examples:

Testimony #41

Name: Abdul Haq Sahib, Headmaster
Address: Primary Islamiya School, Rawalpindi, 3rd Master
Testimony passage:

“Although I am not one of Mirza Sahib’s disciples, I consider the respected gentleman to be a great pillar of Islam, a highly learned scholar, a reformer of the nation, and I acknowledge from the bottom of my heart that this death of Pandit Lekhram occurred according to Mirza Sahib’s prophecy.“

[Tiryaqul Qulub, Ruhani Khaza’in, vol. 15, pp. 179]

Testimony #44

Name: Mawlvi Muhammad Hassan Sahib, Head Maulvi Islamiyya High School
Address: Rawalpindi Bhey, Zilla Jehlum, Tehseel Chakwal
Testimony passage:

“Although I am not among those who accept all the claims of Respected Mirza Sahib, I consider Mirza Sahib to be one of the people of Allah (a godly person). I believe that Allah the Almighty had informed Respected Mirza Sahib about this death before it occurred.”

[Tiryaqul Qulub, Ruhani Khaza’in, vol. 15, pp. 179]

Testimony #55

Name & Address: Prem Das, Son of Boora Shah Sahokar, Zilla Jehlum
Testimony passage:

“I confirm the prophecy with complete certainty.”

[Tiryaqul Qulub, Ruhani Khaza’in, vol. 15, pp. 180]

Reaction of Enemies

At this murder, Arya Samaj blamed Mirza Ghulam Ahmad (AS) for secretly conspiring this murder. They claimed that since the day next to Eid was specifically mentioned for his death, thus, it was a blatant murder

He used to say that ne would kill the Pandit and that within such and such a time on such and such a day, (ie., one day after the ‘Id) he would die a fearful death.

[Punjab Samachar, 10th March 1897]
[Review of Religion, vol. 3, no. 8, Aug 1904]
[Istifta’, Ruhani Khaza’in, vol. 12, p. 120]

This lie about Arya Samaj testifies to the truth of the Promised Messiah (AS) as it shows that even they could not believe it is possible to predict the death of a person, down to a specific day, except through meticulous planning of a murder.

Reaction of Government

Due to these baseless lies of the enemies, police were forced to conduct a complete search of the Promised Messiah (AS) and his house to find evidence of any planning of a murder. Promised Messiah (AS) details this:

Since this prophecy was made a little over four years in advance, and through speeches in many gatherings and also through writings, this information had reached the Hindus that it was written in the prophecy that Lekhram’s life would end in a terrifying manner, and also that his death would occur during the days of Eid, and it would happen within six years, and the prophecy in its explicit words pointed towards the incident of murder, therefore they considered it very unlikely that there could be a prophecy from God Almighty with such clear signs and indications. But they did not consider it probable that any human could utter all these matters of the unseen before time and then show them fulfilled exactly as stated. Therefore, they attributed this inspired prophecy to a human plan and repeatedly published in newspapers with great insistence that making such a clear prophecy and stating the date, day, and manner of death so openly and unveiledly before time is not God’s law. Rather, the truth is that this very person, meaning this writer, is Lekhram’s killer, and this prophecy is the result of deep conspiracies and long-term planned strategies.

On this basis, they unanimously pushed to implicate this writer and filled newspaper columns with the expression of this idea and made reports to the government, to the extent that on Thursday, April 18, 1897, English officers came to Qadian and searched my house. During the search, hand-written letters of Pandit Lekhram were found, and also that agreement paper came out in which conditions were established regarding the showing of heavenly signs, and with the consent of both parties, the raw prophecy was set as the criterion of truth and falsehood. So, in the presence of the District Superintendent of Police, that paper was read, the content of which was that whatever prophecy would be made regarding Lekhram would be a speaking decision between the religion of Islam and the Arya religion.

[Istifta’, Ruhani Khaza’in, vol. 12, p. 110]

In this house search, police found nothing and left Qadian. This was another blow to the enemies and a clear sign of the truthfulness of Islam.

Final Challenge of Mirza Ghulam Ahmad (AS)

The police search did not convince the enemies and they continued to lie that Ahmad (AS) had murdered Lekh Ram. In response to this, he (AS) published a magnificent challenge that would become another heavenly sign of the truthfulness of the Promised Messiah (AS) and Islam.

He wrote:

And if even now the doubt of a doubter cannot be removed, and he considers me complicit in the conspiracy of this murder, as Hindu newspapers have suggested, then I offer a good advice that will settle the whole matter, and it is this: Let such a person take an oath in front of me with these words: ‘I certainly know that this person is involved in the conspiracy of murder or the murder occurred by his order.’ Then, if this is not true, may the Almighty God inflict upon him within a year a terrible punishment that is not by human hands, nor can human plans have any conceivable role in it. So if this person survives my curse for a year, then I am guilty and deserving of the punishment that should be for a murderer.

Now if there is any brave-hearted Arya who can rid the whole world of doubts in this way, let him adopt this method. This method is extremely simple and a decision of righteousness. Perhaps this method might also benefit our opposing Maulvis. I have written this with a sincere heart, but remember that the one attempting such a test should come to Qadian himself; his travel expenses will be my responsibility. The writings of both sides will be published. If God does not destroy him with such a punishment that has no mixture of human hands, then I will be proven a liar, and let the whole world witness that in this case, I will deserve the punishment that should be given to a murderer guilty of murder. I cannot go from this place to another location. The challenger should come himself, but the challenger should be a person who is very brave of heart, young, and strong.

Now after this, it will be extremely shameless for anyone to cast such impure doubts on me in absentia. I have put forth the method of decision. If I back away after this, may God’s curse be upon me, and if any objector does not desist from slanders and is not interested in investigation through this method of decision, then curse be upon him.

[Siraj-e-Munir, Ruhani Khaza’in, vol. 12, p. 29]
[Majmu‘ah Ishtiharat, vol. 2, pp. 236]

Reply of the enemies

No one dared come forward for this simple, and easy challenge, except one Hindu but with multiple conditions. Once the Promised Messiah (AS) accepted his conditions, he also eloped like the other Hindus who were slandering the Promised Messiah (AS).

The first response of Hindu

The Hindu, Lala Ganga Bishen accepted the challenge but added a condition to it:

• Ahmad (AS) deposits 10,000 Rs in a bank or with the government. He will get this amount if he does not die in 1 year

Reply of Ahmad (AS)

Ahmad (AS) accepted these conditions and added 1 more condition as well:

• Ganga Bishen must publish an announcement in a well-known newspaper that if he dies within the year, then Islam is the truth and all other religions like Aryam Mat, Sanatan Dharam, and Christianity are all false.

The full reply can be read here:

“Readers will remember that in my notice of March 15, 1897, in which the thoughts of Arya gentlemen regarding Lekhram’s death were written, I had written in the second column of the second page that if even now the doubt of a doubter cannot be removed and he believes about me that I am somehow complicit in the conspiracy of murder, then such a person should take an oath in front of me with these words: ‘I certainly know that this person is complicit in the conspiracy of murder, and if this is not true, then within a year, may that terrible punishment befall me which is terrifying, but not by human hands, nor can human plans have any conceivable role in it.’ So if this person survives such punishment for a year, then I will be guilty and deserving of the punishment that should be for a murderer.

After this notice, a gentleman named Ganga Bishen, through the newspaper Samachar published on April 3, 1897, expressed his readiness to take the oath and clearly agreed that he was ready to take the oath as per the intention of the notice of March 15, 1897. He even said that after his oath, no one would stand before you in the future, meaning all opposing groups would be left without an answer. But he added an extra condition from his side that he would take the oath only if ten thousand rupees were collected for him, with the clarification that if he remained alive, he would be entitled to this money.

So we accepted this new condition, which was beyond the intention of our notice, with the condition that Lala Ganga Bishen should publish the following detailed content of the oath through some famous newspaper and also come to Qadian and take this oath in person, mentioning my name, that in reality this person is complicit in Lekhram’s murder and his death occurred due to his secret conspiracy, and if this is not true, then may I die within a year in a way that human plans have no role in. And similarly, through the newspaper and also in person, he should declare that if I die within a year according to the intention of this oath, then my death will be a testimony that in reality Lekhram was destroyed by God’s wrath and according to the prophecy, and it will also be a testimony that in reality Islam is the true religion and all other religions like Arya Mat, Sanatan Dharm, and Christianity, etc., are all corrupted beliefs.

On this, Lala Bishen Sahib published this useless excuse in the supplement of Bharat Sudhar on April 11, 1897, and Hamdard Hind on April 12, 1897, that this condition was not present in the notice of April 15, 1897 [likely a typo, should be March 15]. Therefore, we inform him that firstly, you yourself did not adhere to our notice of March 15, 1897, and added an extra condition from your side to collect ten thousand rupees. Upon which we had the right to make as many amendments to the first notice as we wanted on your such amendment, and this is a straightforward matter that you took a step beyond the intention of our notice and added a new condition for your benefit. Therefore, it was also our right that we too could add as much as we wanted in response to the new condition.”

[Majmu‘ah Ishtiharat, vol. 2, pp. 265, 16 April 1897]

The second response from the Hindu

Ganga Bashan was not happy that Ahmad (AS) also added a condition so he made a new condition:

• Ahmad (AS) must be hanged if he does not die within a year and the body of Ahmad (AS) must be sent to him so he can do whatever with it

Reply of Ahmad (AS)

Ahmad (AS) agreed to this condition as well. However, just like Ganga Bishen added a new condition, Ahmad (AS) added one as well:

• If Ganga Bishen indeed dies within 1 year, his body will be sent to Qadian where it will be made into a mummy and displayed in Lahore or some Museum as a living sign of the truthfulness of Islam.

Full reply of Ahmad (AS):

“Note: In Hamdard Hind Lahore, April 12, 1897, Ganga Bishan Sahib has added one more condition, which is that when I, meaning this writer, am executed by hanging in case I am proven to be a liar as per the resolution, then my corpse should be given to him, that is to Ganga Bishan, and then he can do whatever he wishes with that corpse. He can cremate it, throw it in the river, or dispose of it in any other way.

This condition is also acceptable to me, and in my view too, the corpse of a liar is worthy of every humiliation. This condition was necessary, which Lala Ganga Ram Sahib remembered at the right moment. However, it is also our right to establish the same condition for ourselves in return. And that is, when Ganga Bishen Ram Sahib dies according to the intention of the prophecy, then his corpse should also be given to us so that it remains in our possession as a sign of victory. We will not destroy this corpse but will preserve it with appropriate materials as a sign of victory and display it for public view or place it in the Lahore Museum.

But since some excellent arrangement is needed right now to receive the corpse, therefore no arrangement seems better than this: Out of the fifty or sixty thousand rupees that have been collected as a memorial for Pandit Lekhram, ten thousand rupees should be deposited in the government bank as a guarantee for the corpse. And it should be written in the treasury documents that if Ganga Ram dies within a year and his corpse is not handed over to us, then in lieu of it, as the price of the corpse or as compensation for not handing over the corpse, ten thousand rupees will be given to us. And a copy of such an agreement and the treasury officer’s signature should also be given to me.”

[Majmu‘ah Ishtiharat, vol. 2, pp. 272, 16 April 1897]

The third response of Hindu and his evasion

Ganga Bishen could not dare take an oath, even after he was the one to add new conditions to the challenge, and said that he could not deposit the amount nor was he related to Arya Samaj.

Reply by Ahmad (AS)

This concluded the back and forth between Ahmad (AS) where he finally said:

In short, now the conditions will not be increased or decreased at all. Lala Ganga Bishen should remember that there was no condition of ten thousand rupees in our notice. We had accepted their proposition only with the consideration that this money would be a sign of victory for them instead of our hanging. So if they are truthful in their opinion according to the Arya nation, who are the original claimants and heirs of Lekhram and hold honor for him, then they should collect ten thousand rupees from them or take it from that person who has promised substantial help, that is, the one they have mentioned on page seven of the notice.

[Majmu‘ah Ishtiharat, vol. 2, pp. 282, 27 April 1897]

Conclusion

This prophecy is a magnificent proof of the truthfulness of Islam and the existence of God Almighty. A mere human can’t predict the death of an individual with such specificity. He also challenged his accusers to swear publicly that he was the killer, saying they would die within a year if they lied. This bold move adds weight to the event.

Let’s summarize.

• Lekh Ram was a blasphemer of Islam and the Prophet Muhammad (SAW), who specifically asked for a death prophecy concerning him.
• Lekh Ram continued to mock Ahmad (AS) and prophesized his death within 3 years and the death of his children.
• Ahmad (AS) prayed to God and prophesized that
  • Lekh Ram would die within 6 years of 20th February 1893
  • This won’t be a death through an illness
  • It will be a death through murder, specifically via a sword/dagger
  • He will be cut like Samri’s cow, burnt, and then thrown into water on Saturday
  • Plague will arrive after the death of Lekh Ram just as it came after the destruction of Samri’s Calf
  • This will happen on the day following Eid
  • The day or time of the day will be 6
• Lekh Ram was stabbed to death within 4 years, on Saturday, 6th March 1897, at the 6th hour of the day (6:30 pm)
• Lekh Ram, nor others with him knew the name of the killer even though he had been consistently meeting Lekh Ram for the past 3 weeks. Furthermore, the killer was never caught.
• Thousands of Muslims, Christians, Hindus, Sikhs, and others testified to the fulfillment of this prophecy.
• At the time of the prophecy, Ahmad (AS) was a 58-year-old man with lifelong illnesses while Lekh Ram was a healthy 35-years young man.

One of the proofs of the truthfulness of Mirza Ghulam Ahmad (AS) is the prophecy of the birth of the son of the 1st Khalifa, Maulvi Noorudin RA. As per the prophecy, a child was born to Nooruddin (RA) who had boils disease, just as the prophesized. At the time of the prophecy, Maulvi Nooruddin (RA) was over 60.

This prophecy was not only a huge sign of the truthfulness of the Promised Messiah (AS) but also a sharp blow to the enemies who were mocking Nooruddin (RA) by calling him Abtar (one without offspring).

Background

In 1894, the son of Maulvi Noorudin RA died in infancy. A Muslim enemy claimed that this is the proof that Ahmad AS had lost the debate with Abdullah Atham. He further mocked Noorudin RA by calling him Abtar (one without male issue).

Promised Messiah (AS) writes:

Forty-Fifth Sign—Is that Maulawi Noor Deen, a sincere friend of mine, had lost a son. This was his only son. At his death, some imprudent enemies expressed great jubilation at the thought that Maulawi [Noor Deen] had been left without issue. Upon this, I prayed for him a great deal. After the supplication I was informed by God: ‘In response to your prayer, a son shall be born.’ As a Sign of the fact that he would be born exclusively as the result of prayer, I was informed that he would develop multiple boils on his body. Accordingly, the son was born and was named ‘Abdul-Hayy. Multiple boils of an unusual nature appeared on his body, the scars of which are still present. This Sign regarding boils had been announced through a pamphlet before the birth of the boy.

[Haqiqatul Wahi, pg. 279]

At the death of his only son, Maulvi Noorudin RA was an old man of 60 years.

Prophecy

This prophecy was published in 1894, in his book, Anwarul Islam. The summary is:

• A strong boy will be born, unlike the infant who died earlier.
• The child will have the disease of boils/rashes.

اس تحریر کے لکھنے کے بعد مجھ پر نیند غالب ہوگئی اور میں سو گیا اور خواب میں دیکھا کہ اخویم مولوی حکیم نورالدین صاحب ایک جگہ لیٹے ہوئے ہیں اور ان کی گود میں ایک بچہ کھیلتا ہے جو انہیں کا ہے اور وہ بچہ خوش رنگ خوبصورت ہے اور آنکھیں بڑی بڑی ہیں۔ میں نے مولوی صاحب سے کہا کہ خدا نے بعوض محمد احمد آپ کو وہ لڑکا دیا کہ رنگ میں شکل میں طا میں طاقت میں اس سے بدرجہا بہتر ہے اور میں دل میں کہتا ہوں کہ یہ تو اور بیوی کا لڑ کا معلوم ہوتا ہے کیونکہ پہلالڑ کا تو ضعیف الخلقت بیما رسا اور نیم جان سا تھا اور یہ تو قوی ہیکل اور خوش رنگ ہے اور پھر میرے دل میں یہ آیت گذری جس کا زبان سے سنانا یاد نہیں اور وہ یہ ہے ۞ مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍۢ مِّنْهَآ أَوْ مِثْلِهَآ ۗ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ہے اور میں جانتا ہوں کہ یہ خدا تعالیٰ کی طرف سے اس عدو الدین کا جواب ہے کیونکہ اس نے عیسائیوں کا حامی بن کر اسلام پر حملہ کیا اور وہ بھی بے جا اور بے ایمانی سے بھرا ہوا حملہ۔ اور ایک جزو اس خواب کی رہ گئی میں نے دیکھا کہ اس بچہ کے بدن پر کچھ پھنسی یا ثولول کی مشابہ بخارات نکل رہے ہیں۔ اور کوئی کہتا ہے کہ اس کا علاج ہلدی اور ایک اور چیز ہے۔ واللہ اعلم . منه

After writing this, I was overcome by sleep and I fell asleep. In my dream, I saw that my brother Maulvi Hakim Nuruddin sahib was lying somewhere and a child was playing in his lap who was his own. This child was beautiful with a glowing complexion and big eyes. I said to Maulvi sahib, “God has given you that boy instead of Muhammad Ahmad, who is better than him in complexion, appearance and strength. And I thought to myself that this seems to be his wife’s son because the first son was weak in constitution, sickly and half-alive, while this one is sturdy and glowing.” Then this verse came to my heart, which I don’t remember verbalizing: “We do not abrogate a verse or cause it to be forgotten except that We bring one better than it or similar to it. Did you not know that Allah is over all things competent?” (2:106) And I know that this is from Allah as a response to this enemy of the faith because he attacked Islam by siding with the Christians, and that too with an unfair and faithless attack. And one part of this dream remained: I saw that there were some rashes or pustules/boils erupting on the body of this child. And someone said that its cure involves turmeric and something else. And Allah knows best.

[Anwarul Islam, Ruhani Khazain, vol. 9, pg. 27]

Fulfillment

This prophecy was fulfilled with great magnificence after 5 years, on 15th February 1899¹, with the birth of Abdul Hayy. Thousands of people were witness to this and saw the child with their own eyes. The signs of boils were visible even many years after his birth. Maulvi Hakim Nooruddin (RA) testifies about this sign and thanks God Almighty.

غرض میں نے اس لدھیانوی معترض کی تحریر کا کچھ بھی لحاظ نہ کیا اور اس پر کوئی توجہ نہ کی مگر میرے آقا امام نے اس پر توجہ کی تو اس کو وہ بشارت ملی جو انوار الاسلام کے صفحہ ۲۶ پر درج ہے اور پھر اس کے چند برس بعد یہ بچہ جس کا نام عبدالحئی ہے پیدا ہوا۔ اس کشف کے مطابق اس کے جسم پر بعض پھوڑے نکلے جن کے علاج میں میری طبابت گرد تھی ۔ اس کو ان پھوڑوں کے باعث سخت تکلیف تھی اور وہ ساری رات اور دن بھر تو پتا اور بے چین رہتا جس کے ساتھ ہم کو بھی کرب ہوتا مگر ہم مجبور تھے کچھ نہ کر سکتے تھے ان پھوڑوں کے علاج کی طرف بھی اس کشف میں ایماء تھا اور اس کی ایک جز ہلدی تھی اور اس کے ساتھ ایک اور دوائی تھی جو یاد نہ رہی تھی ہم نے اس کے اضطراب اور کرب کو دیکھ کر چاہا کہ ہلدی لگا ئیں آپ نے کہا کہ میں جرات نہیں کر سکتا کیونکہ اس کا دوسرا جز و یاد نہیں مگر ہم نے غلطی کھائی اور ہلدی لگا دی جس سے وہ بہت ہی تڑپا اور آخر ہم کو وہ دھونی پڑی اس سے ہمارا ایمان تازہ ہو گیا کہ ہم کیسے ضعیف اور عاجز ہیں کہ اپنے قیاس اور فکر سے اتنی بات نہیں نکال سکے اور یہ مامور اور مرسلوں کی جماعت ایک مشین اور کل کی طرح ہوتے ہیں جس کے چلانے والا اللہ تعالیٰ ہی ہوتا ہے اس کے بلائے بغیر یہ نہیں بولتے غرض میرا ایمان ان نشانوں سے بھی پہلے کا ہے اور یہ خدا کا فضل ہے کہ اس نے ہم کو نشان کے بغیر نہ چھوڑا سینکڑوں نشان دکھا دیئے اور خود میرے ہی گھر میں نشان موجود ہے جس کا میں نے ذکر بھی کیا ہے۔

In summary, I did not pay any heed to the objection raised by that critic from Ludhiana, but when my master and imam [Mirza Ghulam Ahmad AS] paid attention to it, he received the glad tiding that is mentioned on page 26 of Anwaar-ul-Islam. And then a few years later, this child named Abdul Hayy was born. In accordance with that vision, some pustules appeared on his body for which my medicine was ineffective. He suffered greatly from those pustules and remained restless and disturbed day and night, which also caused us distress, but we were helpless and could do nothing. That vision also hinted at the cure for those pustules, which included turmeric and some other medicine that I cannot recall. Seeing his distress and suffering, we wanted to apply turmeric, but you said you could not take the risk as you did not remember the other ingredient. However, we made the mistake of applying just the turmeric, which made him suffer severely, and eventually we had to wash it off. This reinforced our faith in how weak and helpless we are, unable to deduce such matters through our own reasoning and thinking. The community of apostles and messengers is like a machine and a system operated solely by Allah Almighty – they do not speak without His command. In fact, my faith predates these signs, and it is Allah’s grace that He did not leave us without signs, showing us hundreds of them. There is even a sign present in my own household, which I have also mentioned.

[Khutbaat-e-Noor, pg. 185]

Conclusion

This prophecy is a huge proof of the truthfulness of the Promised Messiah (AS) due to many reasons.

Firstly, Maulvi Hakim Noorudin (RA) was 60 years old at the time of the prophecy. Predicting that someone would live for several years beyond that age is unlikely even today, let alone in a 19th-century Indian village where the average life expectancy was less than 25 years.²

Secondly, it is even more improbable to predict that someone older than 60 would father a child.

Thirdly, predicting the gender of that child adds another layer of improbability.

Fourthly, it is even more improbable to predict that the child would suffer from a specific illness, such as boils on his body.

Lastly, it is exceedingly unlikely to predict that the child would be strong and survive infancy, particularly in an Indian village where the child mortality rate was 50%, meaning half of the children would die before reaching the age of five³

Considering these points holistically, one can appreciate the extraordinary nature of this prophecy. If anyone believes this is merely a game of chance, they should attempt to make a similar prophecy that fulfills all five conditions. We will see how successful they are.

References

Speaker’s Corner has Muslims of all sects and nationalities, serving as a valuable place for dialogue between different sects & religions. However, this rich tradition was initiated by Ahmadi Muslims!

The first Muslim at Speakers Corner was Khawaja Kamaluddin who was sent at the the time of the first Khalifa, Maulana Nuruddin RA (1912). Khawaja Sahib spent a short time at Speakers Corner and later went on to found the Woking Mission and be the Imam of the 1st mosque in the UK.

In 1913, Chaudhry Fateh Muhammad Sial RA was also sent by the first Khalifa to further assist in the propagation of Islam in Britain. Unlike Khawaja Kamaluddin, Fateh Sial RA focused on going to Speakers Corner regularly and established a Mission house nearby.

Chaudhry Fateh Sial was followed by a stream of elite Ahmadi Scholars, masters in various Islamic Sciences, and interfaith polemics. These included Mufti Sadiq, Maulvi Sher Ali, Sheikh Yaqub Irfani, Maulvi Abdur-Raheem Nayyar, Qazi Abdullah, Maulvi Jalaluddin Shams, etc

Through these early Da’een, the first generation of British Muslims was birthed, and Islamic institutions such as the first two mosques in Britain and various Islamic English newspapers and magazines. This fulfilled the Promised Messiah’s AS white birds of London prophecy.

Introduction

This article refutes the century-long deception done by non-Ahmadis regarding the Ramadhan eclipse signs that happened for Hazrat Mirza Ghulam Ahmad (as) in 1894 AD/1311 Hijri. It has 9 vistas and each way of approaching this sign is by itself enough to completely refute the liars, they are:

1. The sign of the eclipses was demanded by the Mullahs to prove Hazrat Mirza Ghulam Ahmad (as) was the Mahdi before they happened in 1894 AD
2. The men who accepted Ahmadiyyat due the sign of the eclipses and the panic of the Mullahs at the sign (the hypocrisy of the Mullahs). This is the large-scale acceptance in British India.
3. The large-scale acceptance of the people of Makkah of the sign of the eclipses in 1894 AD
4. The acceptance of the prayer made by Hazrat Mirza Ghulam Ahmad (as) in the month preceding the eclipses (Feb 1894 AD)
5. Categorical proof from the Holy Quran that eclipses are signs of the Mahdi/Masih
6. Categorical proof from the authentic and weak Ahadith that eclipses in Ramadhan are signs of the Mahdi with refutations of famous allegations
7. Categorical proof that the majority of scholars before and during the time of Hazrat Mirza Ghulam Ahmad (as) believed eclipses would happen as signs for the Mahdi
8. Among the scholars, saints had revelation that eclipses would happen for the Mahdi
9. References from past scriptures that mention eclipses as signs of Judgement Day and the Messiah of the Latter Days

Eclipse Science

One must understand how eclipses happen first.

Lunar Eclipse

Lunar eclipses can only happen on nights of the full moon. This is well-known and one can research it online. The sun, earth, and moon align. The earth’s shadow falls on the moon, making it appear darker or red like blood. That is why lunar eclipses are called blood moons.

The Islamic lunar calender starts with the crescent moon, so obviously the nights of the full moon are on specific days in the lunar month. The full moon nights fall on the 13th, 14th, and 15th of the lunar month – so lunar eclipses can only happen on these nights. These nights are called Ayyām al-Bīḍ (white nights – nights of full moon) in Arabic.

Even the Holy Prophet (saw) has mentioned this in the Ahadith,

Abu Dharr (RA) narrated that The Messenger of Allah (ﷺ) commanded us to fast for three days of every month; that is on the days of the full moon; the 13th , 14th , and 15th (of the lunar month).’ Related by An-Nasa’i and At-Tirmidhi and rendered authentic by Ibn Hibban.

[Bulugh al Maram Book 5, Hadith 684]

Solar Eclipse

Solar eclipses can only happen on days of new moon. This is also well-known and one can research it online. The sun, moon, and earth align. But here the moon’s shadow falls on the earth. So wherever this lunar shadow falls, in that place the people will see a solar eclipse happening. In that place the people would see the sun and moon being brought together in conjuction, and darkness falling on the land.

The days of the new moon in the Islamic lunar month are the 27th, 28th, and 29th – so solar eclipses can only happen on these days.

This law of eclipses is simple and straightforward.

Scholars

If a non-Ahmadi Muslim does not want to believe in the law explained above which is science, then categorical statements from scholars also say the same thing,

Nawab Ṣiddīq Ḥasan Khān (d. 1307H)

Well-known giant Salafi scholar of the subcontinent. His reference is stated in View of Scholars – Sign of the Eclipses article. He mentioned the law of eclipses, and also gave his view on the hadith in Dar Qutni,

گو یم خسوف قمرنزدہل نجوم بتقابل شمس بر سہئت مخصوص میشود و در غیر تاریخ سیزدہم و چہاردہم و پانزدہم اتفاقن نمی افتد و ہمچنین کسوف شمس نزدا اقتران قمر ۔ بر شکل خاص در غیر تاریخ بیست و هفتم بیست و هشتم و بست ونہم

“The lunar eclipse occurs when the moon is near the sun, facing it directly, and does not happen except on the thirteenth, fourteenth, and fifteenth. Similarly, the solar eclipse does not occur except during the conjunction of the moon in a specific form, and it does not happen outside the dates of the twenty-seventh, twenty-eighth, and twenty-ninth…”

[Farsi: Hujuj ul Kiramah pg. 344]

Khwaja Ghulam Farid (d. 1319H)

Well-known saint of Multan, his long testimony in support of Hazrat Mirza Ghulam Ahmad (as) is in View of Scholars – Sign of the Eclipses article. In it he also outlined the law of eclipses,

بعد انان حضور فرمودند که بیشک معنی حدیث شریف این چنین است که مرزا صاحب بیان کرده چه خسوف قمر همیشه تاریخ سیزدهم یا چہاردہم یا پانزدهم ماه واقع میشود و کسوف شمس همیشه در تاریخ بیست و هفتم یا بیست و هشتم با بیست ونہم

“After this Hudhur [Khwaja Ghulam Farid] related: Indeed the meaning of the noble hadith is this which Mirza Sahib has said. Because the moon always eclipses on the 13th, 14th, and 15th, and the sun always eclipses on the 27th, 28th, and 29th.”

[Farsi: Isharat-e-Fridi pg. 70-72]
[Urdu: Hanfiyyat wa Mirzayyat pg. 109-110, pg. 114]
[English Translation from Urdu PDF]

Ibn Taymiyya (d. 728H)

الشمس لا تكسف إلا وقت الاسترار، وأن القمر لا يخسف إلا وقت الإبدار، ووقت إبداره هي الليالي البيض التي يستحب صيام أيامها : ليلة الثالث عشر والرابع عشر والخامس عشر، فالقمر لا يخسف إلا في هذه الليالي

“Thus Allah has decreed that the sun is eclipsed only in dark nights, and the moon is eclipsed only in white moonlit nights. These are the nights when the moon is full, and during which days the keeping of optional fasts is preferable. These nights are the thirteenth, fourteenth and fifteenth. Hence, the moon is eclipsed only on these nights.”

[Arabic: al-Fatāwā al-Kubrā Vol. 4, pg. 425]

Holy Quran

The Holy Quran makes it clear this law about eclipses specifically will never break as the orbits of the celestial bodies will never break,

And the sun is moving on the course prescribed for it. That is the decree of the Almighty, the All-Knowing God. And for the moon We have appointed stages, till it becomes again like an old dry branch of a palm-tree. It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float in an orbit.

[Holy Quran 36:39-41]

So any Hadith that seemingly contradicts this verse, must be interpreted!

Events

Hazrat Mirza Ghulam Ahmad Qadiani (as) claimed to be both the Imam Mahdi awaited by Muslims, and the Messiah of Muslims in 1891 AD.

For him being the true Imam Mahdi, the Muslims demanded a sign (explained more in ‘Demand’ sub-section), and specifically demanded the sign of the eclipses in Ramadhan which was among the hallmark signs of the Mahdi long-awaited by scholars before Hazrat Mirza Ghulam Ahmad (as) as is seen in the article View of Scholars – Sign of the Eclipses.

The sign of the eclipses is based mainly on the following Hadith of the Prophet (saw) narrated by Imam Muhammad bin Ali Baqir (as) (explained more in Ahadith sub-section), the Messenger (saw) said:

عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ اِنَّ لِمَهْدِيَّنَا آيَتَيْنِ لَمْ تَكُوْنَا مُنْذُ خَلْقِ السَّمَاوَاتِ وَالأَرْضِ، تَنْكَسِفُ الْقَمَرُ لأَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ وَ تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْهُ وَلَمْ تَكُوْنَا مُنْذُ خَلَقَ اللّٰهُ السَّمَاوَاتِ وَ الأَرْضَ

“Muhammad bin Ali said: For our Mahdi there are two signs which have never appeared before since the creation of the heavens and the earth – the moon will be eclipsed on the first night in Ramadan and the sun will be eclipsed on the middle of it. And these signs have not appeared since Allah created the heavens and the earth.”

[Arabic: Sunan Dar Qutni Vol. 4, pg. 209, Hadith 10/1771]

The moon being eclipsed on the 1st night is taken to mean the moon will eclipse on the first night its possible for it to eclipse – 13th Ramadhan. The sun being eclipsed in the “middle of it” is taken to mean the sun will eclipse on the middle day when its possible for it to eclipse – 28th Ramadhan.

Therefore these eclipses happened exactly on these dates in Ramadhan 1894 AD/1311 Hijri, for the truth of Hazrat Mirza Ghulam Ahmad (as), right after he made his claim!

Correct Interpretation

What are the interpretations of the Hadith from Imam Baqir (as)?

The Hadith says the moon will be eclipsed on the first night in Ramadhan (تَنْكَسِفُ الْقَمَرُ لأَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ) and the sun will be eclipsed in the middle of it (تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْهُ). Some interpreted this to mean the lunar month’s first (1st of Ramadhan) and middle (14th or 15th of Ramadhan). It is however impossible for eclipses to happen on these dates. This interpretation is wrong.

Those that clearly wrote this interpretation are,

• Mujaddid Alf Thani’ Aḥmad al-Fārūqī al-Sirhindī (d. 1034H)
• Muḥammad ibn Aḥmad Al-Saffārīnī (d. 1188H)
• Nawab Ṣiddīq Ḥasan Khān (d. 1307H)
• Nūrul Ḥasan Khān (d. 1335H)
• Another Sunni scholar, Sami al Ghuraryi believed in the anomalous Shia interpretation which says lunar eclipse at the end of Ramadhan, and solar eclipse in the middle

Others interpreted it to mean the first and middle/half on the days when eclipses are possible inside the lunar month instead of the month itself. So since lunar eclipses are only possible on the 13th, 14th, 15th, the “first night in Ramadhan” is 13th Ramadhan. And since solar eclipses are only possible on the 27th, 28th, 29th, the “middle/half of it” is the 28th of Ramadhan. This is the correct interpretation.

The scholars who got the correct interpretation and who wrote that the Mahdi’s eclipses would happen on the 13th & 27th (28th) of Ramadhan are named below. The People of Makkah subscribed to this interpretation and so when it was fulfilled in 1894 AD according to this interpretation there was a great uproar that the Mahdi had arrived! That itself indisputably proves this interpretation, but the other names who did this interpretation include,

• Shah Muhammad Ramzan (d. 1240H)
• Hāfiẓ Muḥammad ibn Barakallāh Lakhnawī (d. 1310H)
• Khwaja Ghulam Farid (d. 1319H)
• Syed Zawar Ḥussain Shah (d. 1400H)
• Muhammad ‘Abd-al Aziz Parharvi (d. 1239H) – said exact year and thus also subscribed to 13th/28th interpretation
• Shah Waliullah Dhelawi (d. 1176H) – this is written in Rashid Ahmad Ganoghi’s reference from the questioner & has evidence from other indications, Rashid Ahmad Gangohi also did not object to this being false information

The reference from Rashid Ahmad Gangohi is interesting as even though the scholar Rashid Ahmad spoke on the dates of 1st/15th, the questioner quoted a pamplet from Imam Shah Waliullah which showed the interpretation of the 13th/28th (or 27th). This shows that this interpretation was in circulation among the people, but when this interpretation was fulfilled for Hazrat Mirza Ghulam Ahmad (as) of Qadian the Muslims denied.

The scholars wrote 27th of Ramadhan in some places instead of 28th because they thought the dates possible for solar eclipses were 26th, 27th, 28th making the “middle of it” the 27th. But when we actually look at the possible dates they are the 27th, 28th, 29th, so this is just a minor error. The 13th/27th interpretation is the 13th/28th Ramadhan interpretation itself.

The majority of scholars quoted in the Views of Scholars took a midler view, they did not interpret the hadith in Dar Qutni, and simply said that it would be fulfilled as a sign of the Mahdi. Meaning to say, any double eclipse in Ramadhan intersecting with the advent of the Mahdi would be great signs for him. Those that clearly wrote this include,

• Shāh Muḥammad Rafīʿ al-Dīn Dehlawī (d. 1233H)
• Abdul Ḥaq Ḥaqqani Dehlvi (d. 1336H)

This 13th/28th interpretation is the only correct and possible interpretation due to the following.

Firstly, as written earlier, the Holy Quran expressly and specifically prohibits the law of eclipses – the orbits of the celestial bodies from being broken. So we must interpret the hadith to mean that the Mahdi’s eclipses will happen on the 13th/28th.

If it is argued that this “weak hadith” should be thrown out since it contradicts the Quran then the answer is that its not possible to throw out the hadith as majority of the Ulema believed it would be fulfilled.

Secondly, the words used by the hadith are (تَنْكَسِفُ الْقَمَرُ لأَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ) meaning al-qamar الْقَمَرُ will eclipse on the first night in Ramadhan. In other words, on the night the lunar eclipse happens in Ramadhan the moon in the sky will be called al-qamar الْقَمَرُ.

The moon on the actual first night is not called al-qamar – lexicons prove this is not allowed in Arabic. The first date of the lunar month can only be called Hilal (cresent) in Arabic – not al-qamar. The moon can only be called al-qamar after two, three, or seven nights.

Al-qamar is a moon, the light of which is tangibly visible. Hilal is a moon which is barely visible. Therefore, it can never be interpreted as the actual 1st/15th of the lunar month – this is an impossible interpretation.

والقَمَرُ: الذي في السماء. قال ابن سيده: والقَمَر يكون في الليلة الثالثة من الشهر، وهو مشتق من القُمْرة، والجمع أَقْمار. وأَقْمَرَ: صار قَمَراً، وربما قالوا: أَقْمَر الليلُ ولا يكون إِلا في الثالثة؛ أَنشد الفارسي:

يا حَبَّذا العَرَصاتُ ليَـ

ـلاً في لَيالٍ مُقْمِرات

“Al Qamar – that which in the sky. Ibn Syeda said: ‘al-Qamar’ happens on the third night of the [lunar] month, it is derived from al-qumurah, and its plural is Aqmar. And ‘aqmara’ means it became like a (qamar) moon. Like the Farsi poet said: Oh, how delightful are the desert plains for me, especially on moonlit (muqmraat) nights….”

[Arabic Lexicon: Lisān al-ʿArab Vol 5, pg. 113]¹

أَبو الهثيم: يسمى القمر لليلتين من أَول الشهر هلالاً، ولليلتين من آخره، ليلة ست وعشرين وليلة سبع وعشرين، هلالاً، ويسمى ما بين ذلك قَمَراً.

“Abu’l Haythim: The moon² is named ‘hilal’ on the first two nights of the [lunar] month, and the last two nights from the end (the nights of the 26th, 27th), it is called ‘hilal’, and whatever is between this period is called ‘qamar’.”

[Arabic Lexicon: Lisān al-ʿArab Vol 5, pg. 113]

الجوهري: القَمَرُ بعد ثلاث إِلى آخر الشهر يسمى قمراً لبياضه

“Al Jauhri: The moon from the third until to the end of the [lunar] month, is called ‘qamar’…”

[Arabic Lexicon: Lisān al-ʿArab Vol 5, pg. 113]

والهِلالُ: غرة القمر حين يُهِلُّه الناسُ في غرة الشهر، وقيل: يسمى هِلالاً لليلتين من الشهر ثم لا يسمَّى به إِلى أَن يعود في الشهر الثاني، وقيل: يسمى به ثلاث ليال ثم يسمى قمراً، وقيل: يسماه حتى يُحَجِّر، وقيل: يسمى هِلالاً إِلى أَن يَبْهَرَ ضوءُه سواد الليل، وهذا لا يكون إِلا في الليلة السابعة. قال أَبو إِسحق: والذي عندي وما عليه الأَكثر أَن يسمَّى هِلالاً ابنَ ليلتين فإِنه في الثالثة يتبين ضوءُه،

“And ‘al-hilal’: the cresent of the moon when people observe it the beginning of the [lunar] month. It is called ‘hilal’ for the [first] two nights of the lunar [month] then it’s not called so until it reappears in the next month. And it’s said: It is called ‘hilal’ for [first] three nights, then it is called ‘qamar’ and its said it’s called so until it is obscured. And it’s said: It is called ‘hilal’ until its light shines through the darkness of the night, and this does not happen until the seventh night. Abu Ishaq said: According to what I know, and what is commonly held, it is called ‘hilal’ for [first] two nights, as its light becomes apparent on the third night.”

[Arabic Lexicon: Lisān al-ʿArab Vol 11, pg. 702]

[هـ ل ل]

الهِلالُ) ، بِالكَسْر: (غُرَّةُ القَمَرِ) ، وَهِي أَوَّل لَيْلَة، (أَو) يُسَمَّى} هِلَالًا (لِلَيْلَتَيْنِ) مِنَ الشَّهْرِ، ثُمَّ لَا يُسَمَّى بِهِ إِلى أَنْ يَعُودَ فِي الشَّهْرِ الثَّاني، (أَوْ إِلى ثَلَاثِ) لَيَالٍ، ثُمَّ يُسَمَّى قَمَرًا، (أَو إِلى سَبْع) لَيالٍ، وَقَريبٌ مِنْهُ قَوْلُ مَنْ قَالَ: يُسَمَّى هِلَالًا إِلى أَنْ يَبْهَرَ ضَوْؤُهُ سَوادَ اللَّيْلِ، وَهذا لَا يَكُونُ إِلَّا فِي السَّابِعَة. قَالَ أَبُو إِسحاق: وَالَّذي عِنْدِي وَمَا عَلَيْهِ الأَكْثَر أَنْ يُسَمَّى هِلَالًا ابْن لَيْلَتَيْن فَإِنَّهُ فِي الثّالِثَة يَتَبَيَّن ضَوْؤُهُ. (و) فِي التَّهْذيب عَن أَبي الهَيْثَم: يُسَمَّى القَمَرُ لِلَيْلَتَيْن مِنْ أَوَّلِ الشَّهْرِ هِلَالًا، و (لِلَيْلَتَيْن مِنْ آخِرِ الشَّهْرِ سِتٍّ وَعِشْرِينَ وَسَبْعٍ وَعِشْرِين) هِلالًا، (وَفِي غَيْرِ ذلِكَ قَمَرٌ) . وَنَصُّ التَّهْذِيب: وَيُسَمَّى مَا بَيْنَ ذَلِك قَمَرًا

“[H L L] (al-hilal) with a kasrah, is the crescent of the moon, and it is the first night, or it can be called Hilal for [first] two nights of the [lunar] month, then it is not called so until returns in the next month, or for [the first] three nights, then it is called ‘qamar’, or until seven nights, and close to it is the saying of those who say: It is called ‘hilal’ until its light shines through the darkness of the night, and this only happens on the seventh night. Abu Ishaq said: My view, and the common view, is that it is called ‘hilal’ for two nights, because its light becomes apparent on the third. And in the Tahdhib from Abu’l Haythim: The moon is called ‘hilal’ for the first two nights of the [lunar] month, (the nights of the 26th, 27th) – it is called ‘hilal’. The text of the Tahdhib says: What is between this period is called a ‘qamar'”

[Arabic: Taj ul Uroos Vol 31 pg. 144]

هلال

من (هـ ل ل) أول المطر، وغرة القمر إلى سبع ليال من الشهر

“Hilal: the cresent moon up til seven nights of the month”

[Arabic: Sultan Qaboos Encyclopedia of Arabic Nouns Vol 4. pg. 2568]

So the moon cannot be called ‘al-qamar’ until the 2nd, 3rd, or even 7th night. So how can ‘al-qamar’ eclipse on the first night of Ramadhan when that’s not even what the moon is called on the 1st night. It can only refer to the first night of the eclipse (13th), not month.

Some Sunnis like Sana’ullah after being thoroughly refuted because of this answer said the hadith means the moon will eclipse on the first night it can be called ‘qamar’ meaning the 4th night of the lunar month or some other. But he was again thoroughly refuted because there is no exact agreed date the moon stops being called ‘hilal’ and switches to ‘qamar’ so how can he exactify any night? It can be called ‘qamar’ starting from the 3rd night, 4th night, or even 8th night – there remains no exactification of the lunar eclipse’s date and the hadith sign becomes meaningless with this useless interpretation. This weak belief also ignores the plethora of scholars who clarified that the hadith means the 13th/28th of Ramadhan. Weakness upon weakness, cope upon cope.

I believe that I have now provided sufficient answers to the deceptive objections raised by Maulawi Sanaullah in the debate at Mudh. However, I remember that he had also put forth the notion that the hadith that speaks of the solar and lunar eclipse being a Sign of the appearance of the Mahdi, which is recorded in Dar Qutni and Ikmalud-Din, pertains to a lunar eclipse that will take place on some day before the 13th of the lunar month and on a day when the moon can be labelled as qamar. It has to be remembered that this interpretation too is a kind of interpolation committed by the Jews. God has appointed three nights, in accordance with His practice, for the eclipse of the qamar. Similarly, there are three days appointed for the eclipse of the sun. The hadith mentions categorically that at the time of the advent of the Mahdi, the qamar would be eclipsed on the first of the nights appointed for it in the law of nature, while the sun would be eclipsed on the middle day of the days appointed for it by the practice of Almighty God. To discard such a straightforward meaning and wander around lost in other directions – if this is not misfortune what is it?

Apart from this, according to the Arabs, the night in which the hilal is called qamar is not any one specific night concerning which there should be no disagreement. Some say that the moon is hilal for only one night and that on the next night it becomes qamar. Some call the third night moon qamar. While to some the term hilal is applicable for as many as seven nights. Hence, while this is the situation, one cannot specify one specific night for the fulfilment of the prophecy.

And to say that the occurrence of the solar and lunar eclipse, in accordance with the practice of Almighty God, is not any extraordinary phenomenon is yet another act of stupidity. The actual purpose of this prophecy is not to promise the occurrence of an extraordinary phenomenon; the actual purpose is to set forth a Sign which no one else shares [with the Promised Messiah].

Hence, the Sign that has been mentioned in the Hadith is that at the time when the true Mahdi would make his claim, the qamar would be eclipsed in the month of Ramadan on the first night of the nights of the eclipse, and that such an incident would not have taken place ever before. Indeed, never in the time of a false Mahdi has a lunar or solar eclipse taken place on the said dates in the month of Ramadan. If it has taken place, it must be brought to light. Otherwise, while this situation is in itself extraordinary when seen in its entirety, why shall we interpret the prophecy to mean what is contradictory to the practice of Almighty God? What was intended was to show one Sign of the fulfilment of the prophecy, so that was fulfilled. If it has not been fulfilled, you ought to present a precedent of the occurrence of such an event from the annals of history. And, I would like to remind you that you will never be able to do so.

[English: Miracle of Ahmad pg. 53-55]

The only interpretation we have left is that it means the 1st on the days a lunar eclipse is possible – the 13th of Ramadhan. Now we have to be consistent, so the solar eclipse means the “middle” on the days its possible – the 28th.

Thirdly, the moon on the first night (Hilal) is barely visible, this is why Muslims have long debates over the start of the lunar month. If an eclipse happened to the crescent moon on the 1st night in Ramadhan, no one would be able to see it. It would be a useless eclipse sign. Eclipses on the 1st/15th is against common sense.

Fourthly, if the scholars have indeed interpreted it as 13th/28th Ramadhan and this is an accepted interpretation that’s being circulated among people like how it was in circulation among the people of Makkah and India in 1894 AD, THEN that interpretation is clearly fulfilled for a Mahdi claimant, how horrible it is to make excuses and chase loose false interpretations (like 1st/15th) which are doubtful.

Allegations/Arguments

The largest allegations on the eclipse hadith are that its not a hadith and that its a weak hadith. The Holy Quran section, Hadith section, and revelation of Saints, Demand, Prayer, and People of Makkah section refute this meticulously and totally, this is for some general allegations on the interpretation of the hadith + its wordings.

Allegation 1: The supporters of the 1st/15th weak interpretation argue that the words of the hadith (آيَتَيْنِ لَمْ تَكُوْنَا مُنْذُ خَلْقِ السَّمَاوَاتِ وَالأَرْضِ) ‘these are two signs which have not occurred since the creation of the heavens and earth’ show that the eclipses will happen on impossible dates. Since eclipses on the 13th/28th have happened before but 1st/15th date eclipses have never happened before. This is their argument in trying to prove the interpretation of 1st/15th.

This allegation also encompasses another allegation which is: what is so extraordinary about the 13th/28th Ramadhan eclipses if they have happened many times? Now what would truly be extraordinary is eclipses on impossible dates like 1st/15th. This is their deceit and this is their argument.

Firstly, the Holy Quran explicitly forbids the law of eclipses from being broken as previously stated. The course of the sun is the decree of the Almighty. [Holy Quran 36:39-41], ahadith must be interpreted in light of Holy Quran. Its impossible to interpret the hadith as 1st/15th to begin with.

Secondly, the statement ‘have not occurred since the creation of the heavens and earth – لَمْ تَكُوْنَا مُنْذُ خَلْقِ السَّمَاوَاتِ وَالأَرْضِ’ is applying to the word ‘آيَتَيْنِ’ not the dates of the eclipses. If it meant the dates of the eclipses it would have been لمْ یَكُوْنَا (lam yakoona) meaning these eclipses have not appeared before since the beginning of the world. This means the hadith is saying never have these Ramadhan eclipses (13th/28th) appeared before as signs to support a claimant, not that these eclipses themselves are extraordinary.

“And in the hadith of Dar Qutni nowhere does it say these lunar and solar eclipse have never happened before, on the contrary it does clearly possess the words that these eclipses have never appeared before as signs. This is because the word لَمْ تَكُوْنَا [these signs have not happened…] is feminine in gender in the text of Dar Qutni. This means that such a sign has never appeared before. If the meaning were that these eclipses have never appeared before then the words لمْ یَكُوْنَا [these eclipses have not happened] which is in the masculine gender should have been used not لَمْ تَكُوْنَا [these signs have not happened…] from which it is clearly ascertained that it was referring to آيَتَيْنِ meaning two signs because this word is also feminine in gender. Therefore, whoever thinks that eclipses have happened many times before then the burden of proof is on him to show any claimant to Mahdihood who showed these eclipses as signs for himself – and this proof should be categorical and indisputable, and this would only happen if a book from this claimant is presented in which in which he claims to be the Mahdi Ma’hood and in which he would write that eclipses in Ramadhan according to the specific dates in Dar Qutni (13th/28th) have happened and they are signs for my truth. So the topic is not that about these eclipses happening thousands of times before, as a sign they have only appeared at the time of one claimant only once…”

[Urdu: Chasma e Ma’rafat pg. 331]

This means the eclipses mentioned in the hadith (regardless of what dates the hadith mentions) have not appeared as signs for any claimant. So this doesn’t prove the interpretation of the 1st/15th at all.

So, in the time of no prophet did Ramadhan eclipses on 13th/28th happen over his country, right when he was alive making his claim, then he showed it for proof as signs. This hasn’t happened since creation of the heavens and the earth, and such eclipse signs would only be unique to the Imam Mahdi. There is no proof that these words (have not happpened…) show that they will happen on impossible dates and the argument of the liars is annihilated.

“The Prophet of God, peace and blessings of Allah be upon him, foretold that in the era of the one who claims to be the Mahdi and Messiah, the solar and lunar eclipse would occur in the month of Ramadan, and this has never occurred since the creation of the heavens and earth. Hence, if there is any difficulty from a logical standpoint, those who object to this prophecy, may go ahead and see if they can lessen the grandeur of this prophecy in light of history. In other words, they ought to inform us of an era in time when the solar and lunar eclipse occurred in the month of Ramadan [on 13th/28th], where before the occurrence of this sign, a claimant had already announced his claim. Moreover, they should tell us of any era in which a Prophet prophesied that the solar and lunar eclipses would occur in the month of Ramadan to support the claim of a person who was to appear. However, it is impossible for anyone to show us any other such example.“

[English: Malfuzat Vol 1, pg. 137]

…He submitted to the Promised Messiah (as) that: ‘the One-Eyed Dajjal’ [Dr. Abdul Hakeem the Apostate] has created a great deal of deception and some ignorant and ill-informed people have fallen into his trap. He has documented within his book proof of twenty-five or twenty-six eclipses of the moon and sun during the month of Ramadan.’

Upon hearing this, the Promised Messiah (as) said: I have never said that solar and lunar eclipses have never taken place in the month of Ramadan before. On the contrary, I believe that there is a solar system in operation and I believe that it is quite possible that such an event happened in the past as well. My claim is simply that it has never happened before this time with all the conditions and prerequisites as outlined in the hadith of Darqutni.

For example, the exact date has been fixed in this hadith that the moon would eclipse on the first of the appointed dates of its eclipse and the sun would eclipse on the middle of the dates appointed for its eclipse; that is, the eclipse of the moon would be on the thirteenth [night of the lunar month] and the eclipse of the sun would be on the twenty-eighth [day of the lunar month], and that the claim of the claimant of Mahdi [the Guided One] would already be on record and it is not that he would make the claim after witnessing the solar and the lunar eclipses. His claim would already be there on record and the lunar and solar eclipses would occur in the sky in this fashion in his support and favour. Moreover, he would also substantiate his claim with other heavenly and earthly Signs, and proofs and arguments. And his claim would have already become well known far and wide having been thoroughly publicized.

So, has Abdul Hakeem also presented such proof that any of those earlier eclipses that occurred in Ramadan took place in accordance with these conditions and prerequisites, and restriction of dates? Also, was there anyone claiming to be the Messiah and Mahdi present at that time before this kind of prophesied solar and lunar eclipses occurred, who had already publicized his claim openly through books and his claim had already become well known in the world? Moreover, were there any heavenly or earthly Signs and Divine support accompanying him? Or, did he have proofs from the Quran and Hadith backing him? My demand is for anyone to prove the occurrence of solar and lunar eclipses with these conditions and prerequisites.

Take note that this event was reported even by the English newspapers like the Civil and Military [Gazette] and The Pioneer, etc., that no event of this form has ever occurred before. What can be more deceiving and dishonest than to raise an objection by taking only one aspect into account while ignoring all the other necessary considerations? What he needed to do was to show that some claimant was also present before such a Sign became manifest on the specified dates, and that the claimant had already made the claim, publicized that claim, and also proven it with heavenly and earthly Signs and markers, and irrefutable arguments. Just moving the tongue in criticism amounts to nothing. Otherwise, prophethood in its entirety could be nullified in this way.

[English: Malfuzat Vol 10, pg. 235-236]

“The second objection is that even if they concede that the first night of the moon [to eclipse] means its 13th night and the middle of the days for the sun means the 28th day, what is so extraordinary about it? Has there never occurred a lunar and solar eclipse in the month of Ramadan? The answer is that this hadith does not mean that the two eclipses have never happened together in the month of Ramadan. Rather, it means that the two eclipses have never occurred together in the month of Ramadan during the time when anyone claimed to be a Messenger or a Prophet. This is borne out by the explicit wording of the hadith. In case someone claims that both these eclipses did, in fact, take place together in the month of Ramadan during the time when someone claimed to be a Prophet or Messenger, it is incumbent upon him to provide its proof. In particular, who does not know the fact that, during the 1,300 years of the Islamic calendar, many impostors claimed to be the Promised Mahdi by way of fabrication and even engaged in fighting? But who can prove that, in their time, both the lunar and the solar eclipses occurred together in the month of Ramadan? So long as this evidence is not produced, such an event, without a doubt, qualifies as supernormal; for, this is what is called supernormal—that the like of it is not found in the world.”

[English: Haqiqatul Wahi pg. 244-245]

Secondly, this allegation also ignores the fact that the interpretation of the 1st/15th is impossible in and of itself as the word ‘qamar’ refutes it as previously explained.

Thirdly, this allegation also labels the scholars who interpreted the 13th/28th of Ramadhan and all the people of Makkah in 1894 AD as fools. Its clear they also believed in the fact that the eclipses themselves aren’t on impossible dates, but that eclipses happening on these dates in Ramadhan (13th/28th) while the Mahdi claims Mahdihood is the extraordinary event which has not happened since the creation of the heavens and the earth. Did the scholars not know that eclipses have happened on 13th/28th Ramadhan before?!

The following scholars/cities did the Ahmadiyya interpretation:

• Majority of Makkah in 1311H (1894 AD), their acceptance showed they accepted the 13th and 28th interpretation
• Shah Muhammad Ramzan (d. 1240H)
• Hāfiẓ Muḥammad ibn Barakallāh Lakhnawī (d. 1310H)
• Khwaja Ghulam Farid (d. 1319H)
• Syed Zawar Ḥussain Shah (d. 1400H)
• Baha’ al-din al-‘Amili (d. 1030H) – said exact year group
• Muhammad ‘Abd-al Aziz Parharvi (d. 1239H)- said exact year
• Shah Waliullah Dehlawi (d. 1176H) – found in Rashid Ahmad Ganoghi’s ref

Eclipses for other claimants?!

After this, the liars mention some eclipses that have happened at the 13th/28th in Ramadhan and mention random claimants all over the world like Baha’ullah, Dowie (who is a Christian?!), and Mahdi Sudani, trying to prove Ahmadis wrong. As of yet, not one of them has proved that both eclipses happened right after the claimant made his claim to be the Imam Mahdi, that both eclipses in Ramadhan were visible over the claimants area shutting the mouths of his opponents, and that both eclipses were claimed as signs by the Mahdi claimant. But not one of these random claimants even made a passing remark on Ramadhan eclipses let alone claim them as signs, and both eclipses did not even happen over their area as per the hadith. The burden of proof is on the liars who mention these irrelevant random claimants/eclipses to prove that the eclipses were even claimed by them.

Allegation 2: The following Sahih Hadith refutes the possibility of any eclipse happening in support of the truth of the Mahdi,

 النَّبِيِّ صلى الله عليه وسلم‏.‏ ‏ “‏ إِنَّ الشَّمْسَ وَالْقَمَرَ لاَ يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلاَ لِحَيَاتِهِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللَّهِ، فَإِذَا رَأَيْتُمُوهَا فَصَلُّوا ‏”‏‏.‏

The Prophet (ﷺ) said, “The sun and the moon do not eclipse because of the death or life (i.e. birth) of someone but they are two signs amongst the signs of Allah. When you see them offer the prayer.”

[Sahih al-Bukhari 1042]

Firstly, in no way do any of the words of this Hadith refute eclipses happening in support of the Mahdi’s claim. This hadith specifically says that the sun and moon do not eclipse for the birth or death of anyone – the eclipses in Ramadhan are not to show the birth of the Mahdi – its supposed to signify when he claims being the Mahdi as per the command of Allah.

Secondly, no scholar brought this narration to refute the narration on eclipses for the Mahdi, in fact even the words of the two ahadith are similar and help clarify the meaning, this hadith says eclipses are آيَتَانِ مِنْ آيَاتِ اللَّهِ (two signs among the signs of Allah), and the eclipse hadith relates لِمَهْدِيَّنَا آيَتَيْنِ (For our Mahdi are two signs), so the eclipses of the Mahdi are infact signs of Allah in support of the Mahdi’s advent and they will not happen for the birth of the Mahdi (God Forbid).

Thirdly, when the eclipses happened for the truth of Hazrat Mirza Ghulam Ahmad (as) in 1894 AD, the Mullahs said the narration in Dar Qutni means that eclipses would happen before the Mahdi to signify his birth, so the 1894 AD eclipses are moot. These scholars were thoroughly refuted as how can eclipses happen in some distant year and the Mahdi be born decades later – the sign wouldn’t remain a sign at all. This hadith also refutes their interpretation and in fact supports Ahmadis who say eclipses would happen to support the advent and claim of the Mahdi not his birth.

Ways of Fulfilment

There are some extraordinary points of wisdom in this short hadith narrated from Imam Baqir (as), it was fulfilled in multiple different ways.

For the lunar eclipse, the hadith says: تَنْكَسِفُ الْقَمَرُ لأَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ ‘the moon will eclipse on the first/starting night in Ramadhan’. This has two indications,

1. The lunar eclipse will happen on the first of the 3 nights – 13th of Ramadhan
2. The lunar eclipse will happen at the start of the night لأَوَّلِ لَيْلَةٍ (first/start of the night itself)

For the solar eclipse, the hadith says: وَ تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْهُ ‘the sun will eclipse in the middle/half of it’, this also has multiple indications and ways of fulfilment.

1. It will happen on the middle day out of the 3 days solar eclipses are possible – 28th Ramadhan
2. It will happen in such a way as to split the 3 days of the eclipse in half (happen exactly as the sun reaches noon on the middle day which splits the 3 solar eclipse days in half)
3. The solar eclipse will be seen over an entire hemisphere (half earth), and not just be a regular solar eclipse over a short area
4. The solar eclipse will happen over one half of the earth first (Eastern Hemisphere) and also then happen in the the other half (Western Hemisphere) later

Out of these, point #2, the solar eclipse happening in such a way as to split the 3 days in half (which means that the solar eclipse would need to happen as the sun reaches noon) is also prophesized in the Bible,

⁹ Behold, the day of the Lord cometh, cruel, both with wrath and fierce anger, to lay the land desolate; and He shall destroy the sinners thereof out of it.

¹⁰ For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

¹¹ “And I will punish the world for their evil and the wicked for their iniquity; and I will cause the arrogance of the proud to cease, and will lay low the haughtiness of the terrible.

[Isaiah 13:9-10]

This text says a sign of Qiyamah is that the sun will be eclipsed as it rises up and reaches noon as seen in other translations (suraj tulu’ hotay hotay gehna jai ga), this also prophesizes the exact time of the solar eclipse.

The eclipse happening right before noon is also prophesized in another famous hadith narrated alongside the eclipse hadith by many Ulema. Ali bin Abdullah bin Abbas narrates a hadith,

عن علي بن عبد الله بن عباس قال: لا يخرج المهدي حتى تطلع مع الشمس آية

“Ali bin Abdullah bin Abbas: The Mahdi will not emerge the sun rises with a sign”

This tradition is quoted alongside the Dar Qutni narration by many Ulema. Few examples are Jalāl al-Dīn al-Suyūṭī (d. 911H), Ibn Hajar al-Haytami (d. 974H), and Al-Muttaqi al-Hindi (d. 975H). Its authenticity will be discussed in Hadith section.

What this hadith means is that the rising sun (as it rises to noon) will have a sign with it for the Mahdi. This can only mean that the rising sun (as it reaches noon) will be eclipsed and this will be a sign of the Mahdi. This is why the scholars quoted it alongside the Dar Qutni hadith, to prevent any contradiction between the two ahadith!

The words “لَمْ تَكُوْنَا مُنْذُ خَلْقِ السَّمَاوَاتِ وَالأَرْضِ” (these signs have not happened since the creation of the heavens and the earth) being repeated twice also indicate that this pair of eclipses will happen twice and both times it will serve as a sign.

The words “لَمْ تَكُوْنَا مُنْذُ خَلْقِ السَّمَاوَاتِ وَالأَرْضِ” (these signs have not happened since the creation of the heavens and the earth) also connect to the Dajjal, as the Holy Prophet Muhammad (saw) said about him, “مَا بَيْنَ خَلْقِ آدَمَ إِلَى قِيَامِ السَّاعَةِ خَلْقٌ أَكْبَرُ مِنَ الدَّجَّالِ” (There would be no creation (creating more fitnah) than the Dajjal right from the creation of Adam to the Last Hour. Sahih Muslim 2946a). Since Dajjal would be the worst fitnah from the creation of Adam, the Mahdi would have such signs that would be unprecedented since the creation of Adam. They are intertwined ahadith.

This section also answers the query, why didn’t the Holy Prophet Muhammad (saw) just explicitly say that the eclipses would happen on 13th and 28th with the numbers, and instead said it in this way. The answer is that the Holy Prophet (saw) said his words are Jawami al Kalam (he (saw) says very concise words with very deep meanings) – this hadith applies to both the Holy Quran and Ahadith according to Sunni sources.

Now one can see how deep the few words of the Holy Prophet (saw) were regarding these Ramadhan eclipse signs and why he (saw) didn’t just use numbers!

I heard Allah’s Messenger (ﷺ) saying, “I have been sent with Jawami al-Kalim (i.e., the shortest expression carrying the widest meanings), and I was made victorious with awe (cast into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand.” Muhammad said, Jawami’-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet.”

[Sahih al-Bukhari 7013]

Prophecy of Two Testimonies

Apart from the hadith in Dar Qutni, Hazrat Ahmad (as) also published his revelations long before in the book Brahin e Ahmadiyya that he would recieve two great shahadat (testimonies) from God for his truth. In Brahin e Ahmadiyya Part III published in 1882 AD, he (as) published the revelation,

قُلْ عِنْدِي شَهَادَةٌ مِّنَ اللهِ فَهَلْ أَنْتُمْ مُؤْمِنُونَ؟ قُلْ عِنْدِي شَهَادَةٌ مِّنَ اللَّهِ فَهَلْ أَنْتُمْ مُسْلِمُونَ؟

Say: ‘I have with me shahadat (testimony/proof) from Allah, then will you believe or not?’ Say: ‘I have with me shahadat (testimony/proof) from Allah, then will you accept it or not?’

[English: Brahin e Ahmadiyya Part III, pg. 208]

So it clearly narrated two testimonties from Allah would be shown for the truth of Hazrat Mirza Ghulam Ahmad (as) in the future. By repeating it twice it shows two testimonies.

Allegation that no announcement was published beforehand

Moreover in his book Nishan-e-Asmani published in June 1892 AD, he (as) wrote the entire Qasida of Imam Ni’matullah about the Mahdi’s advent, in which he (as) also wrote the couplet of double eclipse being a sign of the Mahdi in his book, therefore Hazrat Mirza Ghulam Ahmad (as) did write and publish about the sign of the eclipses for the Mahdi before they occured that these are among signs of the Mahdi.

ماه را روسیاه مے نگرم

مهر را دل فگار مے بینم

مهدی وقت و عیسی دوراں
هر دو را شہسوار می بینم

“I see the face of the moon darkened

And the heart of the sun I see wounded.”

“I see that he is the Mahdi and the Messiah of the age
And he is the champion in both capacities.”

[English: Nishan-e-Asmani pg. 5-6]
[Urdu Manuscript June 1892: Nishan-e-Asmani pg. 4-5]

So the argument that Hazrat Mirza Ghulam Ahmad (as) did not write anything of the sign of the eclipses of the Mahdi before their occurance is baseless.

The reason the official publication regarding eclipses in Ramadhan was published after their occurance in 1894 AD is because obviously first the signs must occur first, then they are proclaimed. Such a point doesn’t even need explaination.

The first official publication regarding the double eclipse sign was published right after the solar eclipse happened on Friday, April 6 1894 AD, on the day of the eclipse itself. It was an announcement prepared by Hazrat Muhammad Ahsan Amrohi (ra) – a companion of the Promised Messiah (as). It had already been prepared beforehand but it could not be published until the sign of the eclipses was fully witnessed. This piece of information completely and totally refutes the allegation that Masih Maud (as) didn’t publish any announcement beforehand, because it was well-known among the masses that the Ramadhan eclipses of the Mahdi were happening in the Ramadhan of 1894 AD. This was a well-known piece of information even in Makkah as previously shown. So Masih Maud (as) did not need to publish that eclipses were happening, it was already known, and Masih Maud (as) did not publish the announcement, – although it was already prepared – until the solar eclipse happened, so that the argument was clinched, and the sign was fully witnessed.

Picture of the first page of the first ever publication annoucing the fulfilment of the lunar and solar eclipse sign (of Imam Mahdi) that was fulfilled for Hazrat Mirza Ghulam Ahmad (as) in 1894 A.D, 1311 Hijri. Link here to full.

It was published right after the solar eclipse happened on 28 Ramadhan 1311 Hijri, April 6 1894 A.D, FRIDAY

It fulfilled the long awaited prophecy of the Mahdi’s eclipse signs in Ramadhan.

It was published by companion of Hazrat Mirza Ghulam Ahmad (as), Muhammad Ahsan Amrohi (ra).

Eastern Hemisphere 1894 AD

The moon eclipsed on its first night in Ramadhan – the 13th of Ramadhan (1311 Hijri), on March 21 1894 AD. It was right at the start of the night as well, and not later – between 7 p.m. and 9:30 p.m. All visible over Qadian, India.

The sun eclipsed on its middle day in Ramadhan – the 28th of Ramadhan (1311 Hijri), on April 6 1894 AD. This was a special hybrid solar eclipse which is extremely rare.

Eclipses usually happen in a small restricted area but this special eclipse covered almost an entire hemisphere – a vast part of Asia. It happened while the sun reached noon and rose up between 9 a.m. and 11 a.m. It fulfilled all the prophecies and was visible over Qadian, India.

Here are some viewings from some places in British India of the solar eclipse on April 6 1894 – 28th Ramadhan 1311H.

Ramadhan 1894 Date Chart

A chart showing when they happened, the lunar day is from sunset to sunset,

Ramadhan indeed started at the sunset of March 9 1894 which gives these exact dates for the eclipses.

The well-known newspaper in British India named Paisa Akhbar recorded that the start of Ramadhan 1311 Hijri was on March 9 1894 in India, meaning the evening of March 9 just like the chart shows.

“9th March 1894 AD corresponding to first Ramadhan 1311H”

[Urdu: Paisa Akhbar (9 March 1894) pg. 1]

Moreover, in the news from Makkah about the lunar and solar eclipses of 1311 Hijri being signs of the Mahdi, it says April 6 1894 is 29th Ramadhan, meaning the evening of April 6 1894. So, the morning of April 6 1894 is the 28th of Ramadhan. Refer to the chart!

“6th April 1894 AD corresponding to 29th Ramadhan 1311H”

[Urdu: Paisa Akhbar (6th April 1894) pg. 8]

The lunar month only starts when the crescent moon becomes visible, and that happened on the evening of March 9 1894, and everyone agreed on the same starting date of Ramadhan 1894 AD in British India as is clear from the newspaper.

On the evening of March 8 1894, the crescent was not properly seen in India, so Ramadhan did not, could not, and would not start.

On March 9 1894 it became clearly visible for everyone in British India therefore it started in the evening of March 9 1894 for everyone there. This information is quite obvious like the newspaper says.

So it is impossible to contest the dates of the eclipses in 1894. And when the people of Makkah also believed these were an exact fulfilment of the Mahdi’s signs on those dates (13th & 28th), the one who tries to contest the dates of the 1894 eclipses is a great deceiver who has no answer for clear evidence.

Western Hemisphere 1895 AD

Since the Imam Mahdi is supposed to be sent to the whole world, after the sign took place visible in Qadian (India) of the Eastern Hemisphere (where the claimant of Mahdihood was challenged to bring this sign), it also took place in the Western Hemisphere to complete the argument.

The eclipses of the Eastern Hemisphere are the main signs, due to the eclipses of the Eastern Hemisphere, the eclipses of the Western Hemisphere can be taken as even more proof. This refutes the argument that the eclipses of the Western Hemisphere can’t be signs since they were not visible in the area of Hazrat Mirza Ghulam Ahmad (as).

The moon eclipsed on March 11 1895 AD on the Western Hemisphere, while the date in Qadian was 13th Ramadhan.

The sun eclipsed on March 26 1895 AD on the Western Hemisphere. while the date in Qadian was 28th Ramadhan.

This double fulfilment of the eclipse sign for the Mahdi was clearly written in many sources and indicated in the Dar Qutni hadith itself. The article about the Views of Scholars shows that scholars quoted the following narration from Kitab ul Fitn in many places with different wordings,

Al Qurtubi, Al Muttaqi al Hindi, recorded the narration with the wording that the sun (al-shams) would eclipse twice in Ramadhan,

ويروى من حديث شريك أنه بلغه أن قبل خروج المهدي تكسف الشمس في رمضان مرتين

It is narrated from the hadith of Sharik that he heard that before the advent of the Mahdi, the sun would be eclipsed twice in Ramadan

Al Suyuti, Ibn Hajar al-Haytami, Sheikh Mar’ee, Al Barzanji, Al Saffarini, Nurul Hasan Khan, Tahir-ul-Qadri recorded the narration with the wording that the moon (al-qamar) would eclipse twice in Ramadhan,

 عن شريك قال : بلغني أنه قبل خروج المهدى ينكسف القمر في شهر رمضان مرتين

“Sharīk (ra) has related: It has reached him that before the advent of Mahdi, the moon will be eclipsed twice in Ramadhan”

This obviously does not mean that the lunar eclipse will happen twice in a single year’s Ramadhan, this would contradict the Dar Qutni narration about a solar AND lunar eclipse happening in one Ramadhan.

Nurul Hasan Khan, and Al Barzanji have both written that this narration does not contradict Dar Qutni’s narration. What it means is that the double eclipse in Ramadhan (as Dar Qutni wrote) would happen twice – 2 years in a row, this reconciles them both.

This is whats clarified by Nawab Siddiq Hasan Khan, and Abdul Haq Dhelvi.

در رساله حشریه نوشته علامت این قصه آنست که پیش ازیں کہ ماہ رمضان گزشته باشد. دو دے دو کسوف شمس و قمر شده باشد – انتهای و در اشاعت گفته دو بار در رمضان خسوف قمر شود

“In the Risalah Hashriyyah, it is written that the sign of this event is that before the ending of Ramadhan two lunar and solar eclipses will have happened. And in the publication its stated that there will be two lunar eclipses in Ramadhan.”

[Farsi: Hujuj ul Kiramah pg. 344]

نہ اس مہینے دو بار کسوف و خسوف ہوا

“Neither in that month did a lunar and solar eclipse happen twice [for Mahdi Jaunpuri]”

[Urdu: Ḥaqqānī ʿAqāʾid al-Islām pg. 182-183]

So the fulfilment in the Western Hemisphere (1895 AD) was also prophesized and fulfilled clearly.

Demand of the Opponents

The greatest miracle of the sign of the eclipses is that the opponents of Hazrat Mirza Ghulam Ahmad (as) demanded that he bring the sign of the eclipses in Ramadhan if he was indeed the true Mahdi. In direct response to this challenge and demand from the opponents the eclipses magnificently took place over Qadian, India as per the command of God.

This refutes all allegations on the authenticity of the hadith/interpretation of the hadith. If the opponents themselves demanded that eclipses happen on 13th/28th as per books of contemporary scholars like Hāfiẓ Muḥammad ibn Barakallāh Lakhnawī (d. 1310H). Then the eclipses happen in response to their demands, one has no choice but to accept the sign and reject the hypocrisy and disbelief of the opponents. This shows 4 points,

1) The eclipses happened in response to the challenge/demand of the Mullahs, the chain of the hadith doesn’t affect the clear miracle
2) The Mullahs themselves accepted the eclipse hadith
3) They themselves accepted the meaning of 13th/28th of Ramadhan
4) After it occurred, they called the hadith weak, and that it didn’t happen on the correct dates

Hazrat Mirza Ghulam Ahmad (as) called out the Mullahs for this two-faced hypocrisy in many places.

Reprimand of Imam Mahdi (as)

Demanding the Eclipses

پھر احادیث میں پڑھتے تھے کہ مہدی کے زمانہ میں رمضان کے مہینہ میں کسوف خسوف ہوگا اور جب تک یہ نشان پورا نہیں ہوا تھا اس وقت تک شور مچاتے تھے کہ یہ نشان پورا نہیں ہوا لیکن اب ساری دنیا قریباً گواہ ہے کہ یہ نشان پورا ہوا۔ یہاں تک کہ امریکہ میں بھی ہوا اور دوسرے ممالک میں بھی پورا ہوا۔ اور اب وہی جو اس نشان کو آیات مہدی میں سے ٹھہراتے تھے اس کے پورے ہونے پر اپنے ہی منہ سے اس کی تکذیب کرتے ہیں اور کہتے ہیں کہ یہ حدیث ہی قابلِ اعتبار نہیں۔ اللہ تعالیٰ ان کی حالت پر رحم کرے۔ میری مخالفت کی یہ لعنت پڑتی ہے کہ آنحضرت صلی اللہ علیہ وسلم کی پیشگوئی کی بھی تکذیب کر بیٹھتے ہیں ۔

“Then in Ahadith they read that in the era of the Mahdi there will be a solar and lunar eclipse in Ramadhan, and until this sign was not fulfilled, these Mullahs used to raise an uproar that this sign has remained unfulfilled, but now most of the world is witness that this sign was fulfilled. It was even fulfilled in America, and was fulfilled in other countries. And those very people who used to consider this sign among the signs of the Mahdi, at its fulfilment they reject it from their own mouths, and they say that this hadith is not worthy of being accepted. Allah have mercy on this their state. My rejection causes the la’nah (curse) that the prophecy of the Holy Prophet (saw) is also rejected”

[Al Hakam July 17. 1903, no. 26. pg. 2]

Proclaiming the Eclipses

اسی بات کے لیے سورج چاند کو رمضان میں مقر رہ تاریخوں پر پیش گوئی کے موافق گرہن لگا۔ یہ مولوی جب تک یہ واقع نہ ہوا تھا۔ مہدی کی علامتوں میں بڑے زور شور سے منبروں پر پڑھ پڑھ کر اس کو بیان کرتے تھے لیکن اب جبکہ خدا تعالیٰ نے اپنے وقت پر اس نشان کو ظاہر کر دیا تو میری مخالفت کے لیے یہ خدا تعالیٰ کے اس جلیل الشان نشان کی بے حرمتی کرتے ہیں اور رسول اللہ صلی اللہ علیہ وسلم کی پاک پیشگوئی کی توہین کرتے ہوئےحدیثوں کو جھوٹا قرار دیتے ہیں !!! افسوس ۔

“Due to this, the sun and moon were eclipsed in Ramadhan on specific dates according to the prophecy. These Maulvis, until this sign did not occur, continously climbed the Minbars and mentioned it [the eclipses] among the signs of the Mahdi loudly and with vigour. But now when God Almighty has caused this sign to manifest at its time of occurance, due to opposition against me, they desecrate this shining and mighty sign of God Almighty, and while dishonouring this holy prophecy of the Holy Prophet (peace and blessings of Allah be upon him) they mention the Ahadith as fabricated !!! Pity.“

[Al Hakam June 17. 1902, no 22, pg. 5]

In the time of Hazrat Ahmad (as) the opponents frequently mentioned the famous sign with great zeal atop the minbars, to point out the fact that this sign was not fulfilled for him (as). There vigourous and zealous proclaimation of this sign proves they were essentially demanding that Hazrat Ahmad (as) bring forth this sign if he was indeed the true Mahdi.

Hiding the Signs; Making Excuses

“For example, during the days when the almanacs were widely reporting that both the sun and the moon would be eclipsed in the coming month of Ramadan, many people had began to think that perhaps this was the sign of the advent of the Promised Imam. This caused the Maulawis to fear lest people should incline towards me, for I was the only one claiming to be the Mahdi and the Messiah. In order to conceal this sign, some of them began to proclaim that the eclipse of the sun and the moon would not take place in the coming month of Ramadan, and that it would only take place when their Imam Mahdi appeared. But when the eclipses of the sun and the moon did take place in the month of Ramadan, they started making excuses and saying that these eclipses were not in conformity with the words of Hadith […]”

[English: Darurat ul Imam (The Need for the Imam) pg. 64]

Denial after Occurrence

کیا کسوف و خسوف کا کوئی چھوٹا نشان تھا اس کے پور ا ہونے سے پہلے تو اس کو نشان قرار دیتے رہے مگر جب پورا ہو گیا تو اس کو بھی مشکوک کرنے کی کوشش کی بہرحال مخالفوں کی کور چشمی اور تعصب کا کیا علاج ہو سکتا ہے ؟

“Was the Sign of the eclipse of the Sun and the Moon an unimportant one? Before this event took place, the other people had proclaimed it to be a Sign of great importance, but as soon as it took place they started casting doubts on it. The truth is that nothing can be done to remedy the prejudicial attitude of the people.”

[Al Hakam Nov 24. 1902, no. 42, pg. 2]

Maulvis Panicking at the Signs

ایک حدیث جس کو یہ لوگ رورو کر پڑہا کرتے یہ ہے کہ مہدی کی زمانہ میں رمضان کے مہینہ مین سورج کو اور چاند کو گہن لگیگا ۔ حدیث کے مطابق یہ بات نہ ایک دفعہ بلکہ دہ دفعہ وقعہ ہو گئی ایک دفعہ مشرقی کرہ ارض میں اور ایک دفعہ مغربی کرہ ارض مین ۔ مولوی محمد لکھو کے والے نے اپنی کتاب احوال الآخرت میں بھی اس کا مفصل ذکر کیا تہا اور تاریخیں بھی لکہی تہین یہ حدیث تھی جس کو واعظ اور مولوی لوگ ممبرون پر چڑ مکہ پر ہا کرتے ہے اور لوگوں کو تشفی دیا کرتے تھے ۔کہ مہدی آئیگا اور یہ اس کے نشانات ہین ۔ لیکن افسوس ہے کہ جب وہ دن آگیا اور نشان پورا ہو گیا ۔ تو سب سے پہلے انکار کرنے والے بھی یہی لوگ ہوئے ۔ کیا یہ لوگ چاہتے ہیں کہ اسلام کے واسطے اقبال ک دن کبہی نہ آوین ۔ ۔ ایک مولوی کا ذکر ہے جس کا نام غلام مرتضےا تہا کہ وہ عین رمضان کے مہینہ میں جبکہ کسوف خسوف واقعہ ہوا تو نہایت دردناک ہو کر اپنی رانوں پر ہاتھ مارتا تھا اور کہتا تاکہ اب دنیا گمراہ ہوگی کیا یہ لوگ خداتعالیٰ سے زیادہ دنیا کے خیر خواہ ہیں کیا خدا تعالی یہ چاہتا ہے کہ دنیا مین گمراہی پھیلی رہے

“Another hadith which these people would mention weeping and crying is the one about a solar and lunar eclipse happening in Ramadhan in the era of the Mahdi. According to the hadith this happened not once but twice, once in the eastern hemisphere, and once in the western hemisphere. Maulawi Muhammad of Lakhu mentioned this clearly in his book “Ahwaal ul Akhirat”, and also wrote the dates. This is the same hadith which the preachers and Maulawis would mention climbing atop the Minbars and they used to reassure the people that the Mahdi shall come and these are his signs. But its pitiful that when that day arrived and the sign was fulfilled the first ones to reject were these very same people. Do these people want that the days of Islam’s grandeur should never come? Theres a mention of Maulawi whos name was Ghulam Murtaza who, right in the month of Ramadhan when the lunar and solar eclipse happened, was quite painfully beating his thighs. He would say, “Now the world will become misguided”, are these people greater well-wishers of the world than God Almighty, does God want misguidance to stay in the world?“

[Al Badr Jan 17. 1907, Vol. 6, no. 3, pg. 13]

External References

After looking at the above references, one asks are there external references proving that the opponents of Hazrat Mirza Ghulam Ahmad (as) challenged him to bring this sign?

Khwaja Ghulam Farid (d. 1319H)

Khwaja Ghulam Farid is the external source proving that the opponents were hypocritical after the sign of the eclipses happened.

“When the sun and moon were eclipsed on 6th April 1894, Mirza Sahib – to complete the argument – sent this annoucment everywhere in the world that what the Holy Prophet (saw) said in regard to the advent of the Mahdi has now been fulfilled. The confession and acceptence of my being the Mahdi is now important. So at this, the Maulvis started asking child-like questions, that the meaning of the Hadith Sharif is that the lunar eclipse will happen on the first night of Ramadhan and in that same Ramadhan the sun will also eclipse, however this [lunar] eclipse happened on the 13th and the solar eclipse happened on the 28th of Ramadhan – and this is against the hadith. And the lunar and solar eclipse that will happen for the true Mahdi will be another one that will occur in another era.

After this Khwaja Ghulam Farid said: SubhanAllah, now listen to the meaning that Mirza Sahib has related and with which he answered to the Maulvis which rejected.”

[Farsi: Isharat-e-Fridi pg. 70-72]
[Urdu: Hanfiyyat wa Mirzayyat pg. 109-110, pg. 114]
[English Translation from Urdu PDF]

He was and still is a giant among the saints of the sub-continent and lived during the time of Hazrat Mirza Ghulam Ahmad (as). This means he was there to witness the entire series of events of the Mullahs demanding the sign, then rejecting.

This makes it clear that the Mullahs themselves accepted and awaited this hadith and sign of the eclipses in Ramadhan for the Imam Mahdi. They challenged Hazrat Mirza Ghulam Ahmad (as). However, when this grand sign occurred as per their challenge, they started making child-like excuses and rejected the Hadith in Dar Qutni. When the eclipses happened in direct response to the challenge of the opponents, how can anyone even begin to question this miracle? The only reason Khwaja Sahib would say they started asking child-like excuses is if the truth of the eclipse sign had already become manifest unto them and if they themselves demanded the sign beforehand.

Demand from Mahdi Jaunpur

Many of the Islamic scholars demanded the eclipse sign from false claimants of Mahdihood. Abdul Ḥaq Ḥaqqani Dehlvi (d. 1336H), Muhammad Ibn ‘Uthmān Al-Miknāsī (d. 1202), Ibn Hajar al-Haytami (d. 974H), Al-Muttaqi al-Hindi (d. 975H) demanded the eclipse sign from the false claimants of their time (the Daghistani of al-Miknasi’s time, and most demanded the eclipses from Mahdi Jaunpur).

This makes it indisputable that the people at the time of Hazrat Mirza Ghulam Ahmad (as) would also demand from him the sign of the eclipses as well just like they asked Mahdi Jaunpur. But they actually happened for this Mahdi claimant of the 14th Century.

Silence in Response to Reprimand

The final point that makes it certain that the opponents challenged Hazrat Mirza Ghulam Ahmad (as) to bring the sign is that not one opponent denied the reprimand of Hazrat Mirza Ghulam Ahmad (as).

If Hazrat Mirza Ghulam Ahmad (as) was lying when he reprimanded the opponents for demanding this sign, the bloodthirsty Mullahs would have written mountains of books calling him (as) out on this blatant lie – but not one of them denied it! This proves that the information shared by him (as) regarding the opponents demanding this sign and then becoming hypocrites is true and certain.

If anyone says otherwise they are challenged to bring a single book in which the Mullahs called out Hazrat Mirza Ghulam Ahmad (as) for lying on them – that they did not demand any eclipse.

These 3 points along with the references of Hazrat Mirza Ghulam Ahmad (as) and the next section make it irrefutable that the Mullahs indeed challenged him (as) to bring this sign!

★ Mass Belief in India, Companions Testify

Many scholarly and saintly men became Ahmadi due to the two-faced serpent-like hypocrisy of the Mullahs and the magnificent sign itself. That they at first demanded and proclaimed this sign among the masses, then rejected it when it occurred. Many men testified in their personal villages and areas that the Mullahs were actually panicking because of the sign. These men later became Ahmadi. To say these references can’t be used since they are from “Ahmadi” sources is senseless since,

1. It was due to the eclipse sign itself & the hypocrisy of the Mullahs that they became Ahmadi in the first place!
2. To falsify the collective experiences of dozens of men is against common sense and honesty.
3. If these men lied about these personal experiences why didn’t anyone call them out? The bloodthirsty wolf-like Mullahs were always out for blood! The falsifier is challenged to bring any book which proves these men lied about their personal experiences in their villages.
4. The era of these men is not far off, many of them passed away in the 1920s-1990s, therefore there are many non-Ahmadis & Ahmadis alike who can testify to their character. For example, I – the writer of this article – can personally testify to the truthfulness of Maulvi Ghulam Rasool Rajeki (ra) as my elder (who I know spoke truth their entire life) testified that he (ra) spoke truth his entire life. There are hundreds if not thousands of men still alive who can testify for the truthfulness of these men still alive today.
5. Even external sources like Khwaja Ghulam Farid testified to the same thing these men said, so rejecting these references doesn’t change the recorded truth

Therefore, due to these 5 points, its impossible to ignore and falsify these references from these men who later became Sahaba! You will also notice how many scholarly men became Ahmadi due to the reference of Hāfiẓ Muḥammad ibn Barakallāh Lakhnawī who clearly related the exact dates of the Mahdi’s eclipses (13th/27th (28th)) interpreting the Dar Qutni hadith beforehand.

These references help us understand that the masses of that time and pious scholars all accepted this categorical sign, while the anomalous Dajjal-like Mullahs and people who denied were of the minority.

Hazrat Maulvi Ghulam Rasool Rajeki (ra)

One of the reasons he did the pledge of allegiance (ba’ait) was that he witnessed the hypocrisy of the Mullahs in Lahore. And he witnessed the huge Ahl-e-Hadith scholar (Hāfiẓ Muḥammad ibn Barakallāh Lakhnawī (d. 1310H)) accept before his death due to the eclipses.

حضرت مولوی غلام رسول صاحب بیان فرماتے ہیں کہ ”۱۸۹۴ء میں جب سورج گرہن اور چاند گرہن ہوا اس وقت میں لاہور میں مولوی حافظ عبدالمنان صاحب سے ترمذی شریف پڑھتا تھا۔ علماء کی پریشانی اور گھبراہٹ نے میرے دل پر اثر کیا۔ گو علماء لوگوں کو طفل تسلیاں دے رہے تھے مگر دل میں سخت خائف تھے کہ اس سچے نشان کی وجہ سے لوگوں کا بڑی تیزی سے حضرت اقدس کی طرف رجوع ہو گا ۔ ۔ ۔

“Hazrat Maulvi Ghulam Rasul Sahib says that “In 1894, when the solar eclipse and lunar eclipse happened, at this time I was learning Tirmidhi Sharif in Lahore from Maulvi Hafiz Abd al Manan Sahib. My heart was affected by the stress and worry of the Ulema [regarding the eclipses]. Though the Ulema were giving consolation to people, in their hearts they were extremely afraid that due this true sign people will swiftly turn to Hazrat Aqdas [Promised Messiah] […]”

[Urdu: Ashab e Ahmad. Vol 10. pg 178, narration of Maulana Ghulam Rasool Sahib]

Hazrat Mian Abdul Aziz (ra)

“My (Maulvi Zahoor Hussain) father Mian Abdul Aziz Mughal, who was one of the earliest companions of the Promised Messiah once related to me “It was in 1894 that the great eclipses occured during the month of Ramadhan. Initially the sun had darkened only partially but soon afterwards the whole celestial body was fully darkened so much that people started running outside their homes in abject terror. One of the bitter opponnents of the Promised Messiah, who lived next door to us, tore his clothes and started shouting from his housetop, ‘Oh, God, what have you done. Everybody will now say that Mirza (Hazrat Ahmad) is the true Mahdi. ‘ “

[English: A Call to Islam in the USSR pg. 80 footnote]

Hazrat Syed Abdul Majid (ra)

He was a direct descendent of Imam Baqir (as) – the narrator of the hadith in Dar Qutni – and a descendent of the Holy Prophet (saw). This makes him (ra) also a descendant of Hazrat Muhammad (saw). He and his family bore witness to the fulfilment of the hadith in Dar Qutni in 1894 AD. The descendants of Hazrat Syed Abdul Majid (ra) (who are in turn also the descendants of Imam Baqir), Khizr & Uzair, narrate their family history,

ہمارے دادا جان کی والدہ اور علی احمد دادا کی والدہ جب سورج گرہن رمضان مہینے میں ہوا تو ہماری نانی صاحبہ کی روایت کے مطابق وہ بتاتی ہیں کہصحن میں دھوپ میں شلہ میں پانی رکھ کر سب خواتین نے سورج گرہن ملاحظہ فرمایاجب مکمل سورج گرہن ہوا تو والدہ ماجدہ عبد الماجد صاحب اور والدہ ماجدہ علی احمد صاحب سجدہ میں گر گئیں اور پھر سلام پھیرنے کے بعد سب خواتین کے سامنے والدہ عبد الماجد صاحبہ نے اعلان کر دیا کہ کوئی مانے یا نہ مانے کہیں نہ کہیں امام مہدی علیہ السلام کا ظہور ہو گیا۔ اور تم سب گواہ رہنا میں ایمان لے آئی۔ اس وقت تک بہار میں اس قسم کا کوئی چر چانہ تھا لیکن چونکہ مولوی گھرانہ ہونے کے باعث وعظ نصیحت قرآن حدیث کی باتیں ہوتی تھیں اُن کو علم تھا کہ آنحضرت سلیم کی حدیث میں آیا ہے کہ مقررہ تاریخوں میں چاند اور سورج گرہن لگے گا وہی زمانہ امام مہدی علیہ السلام کے ظہور کا ہوگا ۔ افسوس اُن کی وفات تک ہمارے علاقہ میں ظہور مہدی کا انکشاف نہیں ہوا تھا ۔

“Our grandfather’s [Syed Abdul Majid] mother, and the mother of our grandfather Ali Ahmad – when the solar eclipse happened in Ramadhan then according to the narration of our maternal grandmother, she says: In the courtyard, by placing water in a dish/bucket under the sunlight, all the women were observing the solar eclipse, when the sun became completely eclipsed, the mother of Syed Abdul Majid Sahib and the mother of Majidah Ali Ahmad Sahib fell into prostration (Sajdah) then after saying Salam [concluding the prayer] the mother of Abdul Majid annouced, ‘Whether you want to accept or deny, somewhere the Imam Mahdi has certainly manifested, and all you bear witness that I have believed.’ Until then, there was no such discussion in Bihar, but since it was a family of religious scholars, sermons, advice, and discussions about the Quran and Hadith were common. They knew that it was mentioned in a Hadith of the Holy Prophet (saw) that there would be a lunar and solar eclipse on specific dates, and that would be the era of the Imam Mahdi (AS). Unfortunately, until her death, the news of Mahdi’s appearance had not reached our area.”

[Urdu: Sooba Bihar Ke Ashab E Ahmad pg. 358]
[Sunni to Islam Ahmadiyya: Syed Abdul Majid 4:54-5:35]

Due to this event, Hazrat Syed Abdul Majid (ra) later accepted Ahmadiyyat, he was a very accomplished scholar. Another point to observe is that the direct descendants of the great Imam Baqir (as) accept the hadith he narrated and the Imam Mahdi whereas these non-Ahmadis Muslims do not.

Hazrat Mian Imamudin (ra)

His father (Maula Baksh) was a famous preacher and scholar among Ahl-e-hadith in Jalandhar, when the 1894 AD eclipses were fulfilled, he gave a sermon on the signs in great detail that the Mahdi had come, but when his son found out about Ahmadiyyat.from Al-Hakam he became angry at him and kicked him out! Later his grandson (Hazrat Abu’l Ata’ Jalandhari (ra)) was also an Ahmadi. This shows the foolishness of opponents, on the one hand they accept the sign of the Mahdi, and then don’t accept the only claimant.

میرے دادا قاضی مولا بخش صاحب گاؤں کے خطیب تھے وہ سورج اور چاند گرہن کے نشان کے ظاہر ہونے پر خطبہ دے چکے تھے کہ یہ امام مہدی کے ظہور کا نشان ہے اب ہمیں انتظار کرنا چاہیئے کہ امام موعود کبک اور کہاں سے ظاہر ہوتا ہے ؟ حضرت والد صاحب مرحوم اخبار الحکم پڑھ کر احدیت سے متاثر ہوئے اور آخرا نہوں نے جلدی احمدیت کو قبول کر لیا

“My (Abu’l Ata’ Jalandhari) grandfather, Qazi Maula Baksh Sahib, was the preacher of the village, and he had already delivered sermons upon the appearance of solar and lunar eclipses, stating that these were signs of the advent of Imam Mahdi. He emphasized that we should now wait for the appearance of the Promised Imam and ponder where and when he would manifest. Upon reading the newspaper Al-Hakam, Hazrat Walid Sahib (Mian Imamudin) became deeply influenced and ultimately embraced Ahmadiyyat.”

[Urdu: Al Furqan October 1967, pg. 43-44]

Hazrat Maulana Ibrahim Baqapuri (ra)

He relates an event that opens the eyes to the hypocrisy of the Mullahs and their earlier belief regarding the Dar Qutni hadith. Understand that the Abdul Jabbar here is the famous scholar Abdul Jabbar Ghaznavi renowned in India and an opponent of Hazrat Ahmad (as). Obviously, such events that show hypocrisy of ‘famous’ Ulema who rejected the truth will rarely be found recorded in the books of the non-Ahmadis.

’دو شخص جو باپ بیٹے تھے مولوی عبدالجبار کے پاس آ کر کہنے لگے کہ وہ حدیث جس میں کسوف و خسوف کا ذکر امام مہدی کے ظہور کے لئے آیا ہے صحیح ہے؟ مولوی صاحب نے کہا کہ حدیث تو صحیح ہے مگر مرزا صاحب کے پھندے میں نہ پھنس جانا کیونکہ وہ اس کو اپنے دعوے کی تصدیق میں پیش کرتے ہیں اور یہ حدیث امام مہدی کی پیدائش کے متعلق ہے نہ کہ دعوے کی دلیل کے لئے ہے۔ باپ نے کہا مولوی صاحب! جو بات میں نے آپ سے پوچھی اس کا جواب آپ نے دے دیا ہے۔ باقی رہا یہ کہ وہ کس پر چسپاں ہوتی ہے تو اس کے متعلق عرض ہے کہ میری ساری عمر مقدمہ جات میں گزری ہے مگر مجھے سرکار نے کبھی گواہ لانے کے لئے نہیں کہا تھا جبتک کہ میں پہلے دعویٰ نہ کرتا۔ یہی حال مرزا صاحب کا ہے کہ ان کا دعویٰ تو پہلے سے ہی ہے اور اب یہ کسوف و خسوف ان کے دعوے کی دلیل کے طور پر ہیں۔ اس پر مولوی صاحب خاموش ہو گئے اور دونوں باپ بیٹا اپنے گاؤں چلے گئے۔

“Two men, a father and son, went to Maulvi Abdul Jabbar (Ghaznavi) and asked him whether the Hadith mentioning the signs of solar and lunar eclipses for the advent of Imam Mahdi was Sahih. Maulvi Sahib replied that the Hadith was indeed Sahih, but they should not get caught up in Mirza Sahib’s trap, as he presents it as evidence for his claim, while the Hadith is actually about the birth of Imam Mahdi, not a proof for his claim. The father said, “Maulvi Sahib! You have answered that which I wished to ask you about. Then about whom it applies to, then regarding that, I have spent my entire life in court cases, but the authorities never asked me to testify until I made my claim. Similarly, Mirza Sahib already has his claim, and now these signs of eclipses serve as evidence for his claim.” Upon this, Maulvi Sahib fell silent, and both the father and son returned to their village.”

[Register Riwayat Sahaba (unpublished), Vol. 8, pg. 4 Riwayat Hazrat Maulana Ibrahim Sahib Baqapuri)

Hazrat Mian Abdullah Ahmadi (rh)

He read Imam Lacknavi’s book, “Ahwaal ul Akhirat” and this made it certain for him that the Imam Mahdi had arrived who was Hazrat Mirza Ghulam Ahmad (as).

جب مجھے معلوم ہوا کہ آپ نے (مرزا غلام احمد صاحب قادیانی نے مہدی ہونے کا دعوی کیا ہے ۔ اور فرماتے ہیں کہ عیسی علیہ السلام فوت ہو گئے ہیں ۔ نیز ان کی جگہ بھی میں ہی آیا ہوں ۔ میں نے یہ سن کر بہت فکر کیا ۔ کہ بڑے بڑے علماء ان کے مرید بھی ہیں اور مخالف بھی ہیں ۔ جیسے کے مولوی نور الدین صاحب شاہی حکیم جموں نے آپ کی بیعت کرلی اور میاں نذیر حسین صاحب دہلوی نے آپ پر کفر کا فتوی لگایا ہے۔ میں ان علماء کا معتقد تھا ۔ اس لئے بہت ہی فکر دامنگیر ہوا ۔ اور رات دن میں اسی فکر میں رہتا کہ خداوندا مجھے خود تو کوئی علم نہیں ۔ اور علماء کوئی کچھ کہتا ہے کوئی کچھ ۔ کس طرح فیصلہ ہو ۔ اسی خیال میں میں ایک دن راجپوتانہ میں چلتا چلتا ٹھہر گیا ۔ تو ایک غیب سے زور کی آواز آئی ۔ کہ دعا کرو ۔ یہ آواز سن کر مجھے بہت خوشی ہوئی ۔ اور تھوڑی دیر تک میں بھاگتا ہی چلا گیا ۔ اور ۔۔۔۔۔ سر سجدہ میں رکھ دیا ۔ اور دعامانگنی شروع کر دی ۔ اور ان الفاظ میں دعائیں شروع کیں ۔ کہ الہی مجھے تو کوئی علم نہیں ۔ تو سب کچھ جانتا ہے ۔ اور یہ تیرا ہی مہدی ہے تو مجھے اپنے فضل سے سمجھ عطا فرما کہ تا میں ان کی بیعت کرلوں ۔ اگر سچا نہیں تو مجھے بچا۔ غرض جب مجھے چار ماہ دعائیں مانگتے مانگتے گزر گئے اور میں نے بڑے درد دل اور جوش اور عاجزی سے دعائیں کیں تو ایک دن کا ذکر ہے کہ میں حافظ محمد کھوکے کی تصنیف احوال الآخرت میں علامت مہدی پڑھ رہا تھا۔ جب میں نے یہ شعر پڑھا کہ
تیرھویں چن ستیویں سورج گرہن ہوسی اوس سالے
تو مجھے اللہ تعالیٰ نے اس طرح بتایا ۔ جس طرح کوئی استاد شاگرد کو بتاتا ہے ۔ فرمایا مرزا غلام احمد ہی مہدی ہے ۔ اور مجھے حضرت مرزا غلام احمد کا نام کہ یہی سچا مهدی اس وقت ہے مفصل طور پر بتایا گیا کہ کوئی شک نہ رہا ۔

“When I found out that he (Mirza Ghulam Ahmad Sahib Qadiani) has claimed to be the Mahdi, and that he said Isa (as) has passed away and that I (Mirza Ghulam Ahmad) have come in his place. Hearing this I was really worried. That huge scholars had become his followers and also his opponents. For example Maulvi Nuruddin Sahib, Hakim of the Shah of Jammu did ba’ait to him, and Mian Nazir Hussain Sahib Dhelvi issued the fatwa of kufr against him [Mirza Ghulam Ahmad]. So I became very worried. And day and night I used to be worried that, “God, I myself do not have any knowledge, and among the Ulema some say this and others say that, how should a decision be made?” With this state of mind, one day while traveling in Rajputana, I stopped walking. Then a voice came from the unseen, “Do Dua (Prayer)” Hearing this voice, I became very happy and started running for a while. And…I put my head in prostration, and started praying, and started praying with these words, “My God, as for myself, I have no knowledge, You know everything, if this is truely your Mahdi then grant me understanding with Your grace, so that I may do his ba’ait. If he is not truthful then save me. So, when four months passed in me doing these prayers, and I did these prayers with great pain in my heart, passion, and humility, that one day I was reading the signs of the Mahdi in Hafiz Muhammad of Lakhu’s book “Ahwaal ul Akhirat”, when I read the couplet, “On the 13th does the moon, on the 27th does the sun eclipse in that year” Allah Almighty informed me [of the truth] through this, like a teacher tells a student. That Mirza Ghulam Ahmad is indeed the Mahdi. And I was told the name of Hazrat Mirza Ghulam Ahmad – that he is indeed the true Mahdi – in such detail that no doubt remained.”

[Register Riwayat Sahaba (unpublished), Vol 2, pg. 139]

Hazrat Mir Salaah Muhammad (rh)

He also read Imam Lacknavi’s book, and understood that the Imam Mahdi had arrived due to the Ramadhan eclipses, and accepted Ahmadiyyat later on due to spending a long time investigating.

آپ کے بیٹے مکرم میر غلام احمد صاحب نسیم کا بیان ہے کہ آپ قبول احمدیت کا واقعہ یوں بیان فرماتے تھے کہ بچپن میں ہم ایک کتاب “احوال الآخرت ” پڑھا کرتے تھے۔ اُس میں حضرت امام مہدی علیہ اسلام کے چودھویں صدی میں ظہور کا ذکر تھا ۔ نیز ظہور کے وقت کی علامات بھی مذکور تھیں جب ۱۳۱۱ ہجری میں رمضان کے مہینہ میں سورج اور چاند گرہن کا نشان ظاہر ہوا تو ہمیں یقین ہو گیا کہ حضرت امام مہدی کا ظہور ہو چکا ہے۔ چنانچہ آپ اور آپکے ایک اور دوست سمی میاں منگا صاحب لوہار کے والے نے تلاش و تحقیق شروع کر دی ۔

“His son Respected Mir Ghulam Ahmad Sahib Nasim says, that he (Mir Salaah Muhammad) used to mention his story of accepting Ahmadiyyat, ‘In our childhood we used to read a book called ‘Ahwaal ul Akhirat’. In it Hazrat Imam Mahdi (as)’s advent in the 14th Century [Hijri]. Further, the signs of his advent was also written. During 1311 Hijri, when the solar and lunar eclipse manifested, so I became certain that Hazrat Imam Mahdi had arrived.’ Therefore, he and another friend Mian Manga Sahib of Lauhar started to look for him [Mahdi] and started researching”

[Urdu: Tārīkh-e-Ahmadiyyat Kashmir pg. 77]

Hazrat Qazi Muhammad Akbar (ra)

The Imam of his area, observing the eclipse sign, he understood the Mahdi had arrived. He sent 3 men (Maulvi Abdul Wahid, Mian Ghulam Qadir, Mian Diwan Ali) to Qadian who also believed in the clear sign to investigate the claimant. Muhammad Hussain Batalvi himself knew that people were flocking to Qadian due to sign of eclipses to investigate so he would always stop the travellers from going to Qadian.

اسد اللہ قریشی صاحب حضرت قاضی محمد اکبر صاحب رضی اللہ تعالیٰ عنہ کے بارے میں تحریر کرتے ہیں کہ ’’حضرت قاضی صاحب رضی اللہ تعالیٰ عنہ حلقہ بگوش احمدیت ہونے سے قبل اہلحدیث تھے۔ حضرت مولوی برہان الدین صاحب جہلمی سے مراسم تھے۔ اپنے علاقے کے امام تھے۔ علاقے کے لوگوں کی دینی تعلیم اور تدریس میں مشغول تھے کہ کسوف خسوف کا نشان آسمان پر ظاہر ہوا۔ آپ اس امر سے پہلے ہی آگاہ تھے کہ امام مہدی علیہ السلام کے ظہور کا زمانہ قریب ہے۔ کسوف خسوف کے عظیم الشان نشان کے ظاہر ہونے پر اپنے طلباء اور حلقہ احباب میں تذکرہ ہونے لگا۔ بشیر احمد صاحب جو اُن کے پوتے ہیں وہ کہتے ہیں کہ میں نے یہ بیان میاں منگا صاحب سے سنا ہے کہ ہم قاضی صاحب سے پڑھتے تھے کہ سورج اور چاند گرہن کا نشان رمضان میں ظاہر ہوا تو قاضی صاحب نے فرمایا کہ امام مہدی علیہ السلام کے ظہور کا نشان تو ظاہر ہوگیا ہے ہمیں ان کی تلاش کرنی چاہئے۔ ان ایام میں چارکوٹ کے لوگ سودا سلف کے لئے جہلم جایا کرتے تھے۔ قاضی صاحب نے جہلم آنے والے احباب کے سپرد یہ کام کیا کہ حضرت مولوی برہان الدین صاحب رضی اللہ تعالیٰ عنہ سے ملاقات کریں۔ ان سے پوچھ کر آئیں کہ سورج چاند گرہن کا یہ نشان تو ظاہر ہو گیا آپ امام مہدی علیہ السلام کے بارے میں ہماری رہنمائی فرمائیں۔ چنانچہ وہ لوگ حضرت مولوی صاحب سے ملے۔ حضرت مولوی صاحب نے چند کتب اور ایک خط حضرت قاضی صاحب کی طرف بھیجا۔ خط اور کتب کی وصولی سے قبل آپ نے رؤیا میں دیکھا۔ کسی نے آپ کو تین کتابیں پڑھنے کے لئے دی ہیں۔ ان میں سے پہلی کتاب پڑھنے کے لئے آپ نے کھولی تو اس کے اندر گند بھرا ہوا تھا اور بدبو آ رہی تھی۔ اس پر آپ نے وہ کتاب پھینک دی۔ پھر دو کتابوں کو دیکھا کہ ان سے نور کے شعلے نکل رہے ہیں۔ حضرت مولوی برہان الدین صاحب رضی اللہ عنہ کی بھجوائی ہوئی کتب کی وصولی پر آپ کا رؤیا اس طرح پورا ہو گیا کہ حضرت مولوی صاحب نے جو کتب آپ کو بھجوائیں ان میں ایک کتاب حضرت اقدس مسیح موعود علیہ السلام کے دعاوی کی تردید کے متعلق تھی۔ آپ نے پہلے اسی کو پڑھنا شروع کیا۔ جب اس میں حضرت مسیح موعود علیہ السلام کے متعلق دلآزار الفاظ دیکھے تو اس کو پڑھنا ترک کر دیا اور پرے پھینک دیا اور دوسری دو کتب اور خط پڑھے تو انہیں اپنی رؤیا کے عین مطابق پایا اور آپ کو تحقیقات کی مزید تحریک ہوئی۔ چنانچہ آپ نے تحقیقات کے لئے تین افراد پر مشتمل وفد قادیان بھجوایا اور ان تینوں نے قادیان پہنچ کر حضرت مسیح موعود علیہ السلام کے دست مبارک پر بیعت کی سعادت حاصل کی۔ اور یہاں یہ امر بھی قابل ذکر ہے جس طرح کہ روایات میں آتا ہے اور ہر جگہ ہر ایک کے ساتھ ہی ہوتا ہے کہ جب یہ وفد بٹالہ پہنچا تو مولوی محمد حسین بٹالوی نے انہیں بھی روک لیا۔ کچھ خاطر مدارات بھی کی اور کہا آپ لوگ خوامخواہ کئی دنوں کے پیدل سفر کی تکالیف برداشت کر کے قادیان جاتے ہیں۔ آپ چونکہ دور دراز علاقے کے رہنے والے ہیں اس لئے آپ کو علم نہیں۔ مرزا صاحب کا سارا کاروبار جھوٹا ہے۔ اس لئے آپ لوگ واپس چلے جائیں۔ چنانچہ مولوی صاحب نے انہیں نہ صرف یہ کہا بلکہ واپس شہر کے کنارے تک، باہر تک چھوڑ کر گئے۔ مگر ان سے رخصت ہونے کے بعد یہ تینوں پھر بجائے واپس جانے کے قادیان پہنچ گئے اور وہاں آ کر اللہ تعالیٰ کے فضل سے بیعت کر لی۔ اس کے بعد قاضی صاحب نے پہلے تحریری بیعت کی اور پھر قادیان پہنچ کر دستی بیعت کا شرف حاصل کیا

“Hazrat Qazi Sahib (ra) was Ahl-e-Hadith before becoming a devoted Ahmadi. He had friendly relations with Hazrat Maulvi Burhanuddin Sahib Jhelmi. He was the Imam of his area and was busy in providing religious education and guidance to the people of his locality when the sign of the lunar and solar eclipse manifested in heaven. Before this event, he was already aware that the time for the advent of Imam Mahdi (as) was near. Upon the occurrence of the lunar and eclipse eclipse which was a magnificent sign, discussion started among his students and circle of associates. Bashir Ahmad Sahib, who is his grandson, mentioned that I heard this account from Miyan Manga Sahib that we used to study under Qazi Sahib. When the solar and lunar eclipses occurred during Ramadan, Qazi Sahib remarked, ‘The sign of the advent of Imam Mahdi (peace be upon him) has appeared, and we should seek him.’ In those days, people from Charkot used to go to Jhelum for trade purposes. Qazi Sahib entrusted the task of those coming from Jhelum to Hazrat Maulvi Burhanuddin Sahib (ra) to meet him, ask him about the sign of the solar and lunar eclipses, and seek guidance regarding Imam Mahdi (as). Consequently, those people met Hazrat Maulvi Sahib. And Hazrat Maulvi Sahib sent some books and a letter to Hazrat Qazi Sahib. Before receiving the books and letter sent by Hazrat Maulvi Sahib, he saw a dream in which someone gave him three books to read. When he opened the first book, it was filled with filth and was emitting a foul odor, so he threw it away. Then he saw rays of light emanating from the other two books. Upon receiving the books and letter sent by Hazrat Maulvi Sahib, his dream was fulfilled in such a way that one of the books sent by Hazrat Maulvi Sahib was about refuting the claims of Hazrat Mirza Ghulam Ahmad (as). He began reading it first. When he came across disrespectful words about Hazrat Mirza Ghulam Ahmad (as), he left it and threw it away. Then, when he read the other two books and the letter, he found them exactly as he had seen in his dream, and it further spurred his investigations. So he sent a delegation of three people to Qadian for investigation and all three of them reached Qadian and obtained the privilege of pledging allegiance to the blessed hands of Hazrat Masih Maud (as). It is worth mentioning here, as it is mentioned in the narrations seen happening everywhere and with everyone, that when this delegation reached Batala, Maulvi Muhammad Hussain Batalvi also tried to stop them. He also rasied some objections, and said to them, ‘You all uselessly bear travelling on foot with such difficulty to Qadian. You are not knowledgeable because you come from a distant area and so you are not aware. Mirza Sahib’s entire business is false. Therefore, you should return.’ Consequently, Maulvi Sahib not only said this but also left them at the outskirts of the city upon their departure. However, after their departure, instead of returning, these three individuals still reached Qadian and, by the grace of Allah, pledged allegiance there. After that, Hazrat Qazi Sahib first pledged allegiance in writing and then reached Qadian and obtained the honor of pledging allegiance personally.”

[Urdu: Tārīkh-e-Ahmadiyyat Kashmir pg. 57-59]

Hazrat Maulvi Abdul Wahid (ra)

He was among the 3 sent to Qadian by Hazrat Qazi Muhammad Akbar (ra) to Qadian due to the eclipses to investigate, he became Ahmadi and did the pledge of allegiance. This is all due to the eclipse sign which manifested in the sky!

چنانچہ آپ نے تحقیق کے لئے تین افراد پر مشتمل وفد قادیان بھیجوایا جن کے اسمائے گرامی یہ ہیں مولوی عبد الواحد رضی اللہ عنہ ۔ میاں غلام قادر رضی اللہ عنہ اور میاں دیوان علی رضی اللہ عنہ تینوں نے قادیان پہنچکر حضرت مسیح موعود علیہ اسلام کے دست مبارک پر بعیت کی سعادت حاصل کی

“So, he [Qazi Muhammad Akbar] sent a group of three men to Qadian to investigate, whos names are Maulvi Abdul Wahid (ra), Mian Ghulam Qadir (ra), Mian Diwan Ali (ra). All three reached Qadian and recieved the honour to do their pledge of allegience at the blessed hand of the Promised Messiah (as)”

[Urdu: Tārīkh-e-Ahmadiyyat Kashmir pg. 58]

Hazrat Mian Ghulam Qadir (ra)

Among the 3 sent to Qadian by Hazrat Qazi Muhammad Akbar (ra) to Qadian due to the eclipses to investigate and who became an Ahmadi mentioned previously.

Hazrat Mian Diwan Ali (ra)

Among the 3 sent to Qadian by Hazrat Qazi Muhammad Akbar (ra) to Qadian due to the eclipses to investigate and who became an Ahmadi mentioned previously.

Hazrat Ghulam Muhammad (ra)

حضرت غلام محمد صاحب رضی اللہ تعالیٰ عنہ بیان کرتے ہیں کہ خاکسار کے گاؤں میں پہلے پہل ایک صاحب مولوی بدرالدین صاحب نامی تھے۔ ان دنوں میں فدوی کی عمر قریباً پندرہ برس کی ہو گی۔ بندہ مولوی بدرالدین صاحب کے گھر کے سامنے ان کے ہمراہ کھڑا تھا کہ دن میں سورج کو گرہن لگا اور مولوی صاحب نے فرمایا: سبحان اللہ! مہدی صاحب کے علامات ظہور میں آ گئے اور ان کی آمد کا وقت آ پہنچا۔ بعد کچھ عرصہ گزرنے کے مولوی صاحب احمدی ہو گئے۔ مولوی صاحب بہت ہی مخلص اور نیک فطرت اور پُر اخلاص تھے۔ انہوں نے اپنے والدین اور بیوی کو ایک سال کی کوشش کر کے احمدی کیا

“Hazrat Ghulam Muhammad Sahib (ra) narrates that in the village of this humble one, there was initially a man named Maulvi Badr-ud-Din Sahib. During those days, this humble one was about fifteen years old. I was standing with him in front of Maulvi Sahib’s house when the solar eclipse [1894 AD] occurred, and Maulvi Sahib exclaimed, “Subhan Allah! The signs of the advent of the Mahdi Sahib have appeared, and the time of his coming has arrived.” After some time passed, Maulvi Sahib embraced Ahmadiyyat. Maulvi Sahib was very sincere, of good nature, and devoutly faithful. He persuaded his parents and wife to embrace Ahmadiyyat after a year of effort.”

[Register Riwayat Sahaba (unpublished), Vol. 6, pg. 305-306, Riwayat Hazrat Ghulam Muhammad Sahib, father of Ali Baksh Sahib]

Mass Belief of Makkah

This refute-all reference categorically proves the eclipse sign is authentic. Its been spoken of and quoted many times before, but in this section, its explained how it refutes all allegations.

مُراسلات مکّہ مُعَظمہ زاد اللّہ شر فھا
مکرمی ایڈیٹر پیسیہ اخبار زاد عنا یتہ

السلام علیکم آج کل مکہ معظّمہ میں ایک عجیب ہل چل مچی ہوئی ہے جو لوگ امام مہدی علیہ السلام کے منتظر ہیں اُن کے لیے عجیب دلچسپی کا موقع ہاتھ آیا ہے، کوئی جلسہ، کوئی محفل، کوئی گھر اس تذکرہ سے خالی نہیں جہاں امام مہدی کے ظہور کا اس رمضان میں ذکر نہ ہو۔ جب سے یہ بات محقق ہوگئی ہے کہ اسی سال رمضان میں کسوف و خسوف دونوں ایک ہی مہینے میں ہیں اُس وقت سے اُن کے خیال کو اور بھی زیادہ ترقی ہے اور ہر کس وناکس کی طبیعت میں ایک نیا جوش اور ولولہ ہے۔ بعض منچلوں نے تو اپنے ہتھیار جو برسوں سے پڑے پڑے بیکار اور زنگ آلود ہوگئے تھے، کار آمد کر لیے۔ میں نہایت حیرت کے ساتھ حالات دیکھ رہا ہوں العلم عند اللّہ مین پہر کسی وقت انشاء اللّہ اِسکے متعلق کچھ لکہونگا

“News: Makkah Mu’azzamah May Allah enrich it
Respected Editor Paisa Akhbar, may he be enriched
Peace be upon you. These days there is a strange uproar in Makkah Mu’azzamah. For those people who were awaiting the Imam Mahdi AS, there is a strange and interesting event at hand. There is no Jalsa, gathering, or house that is empty of the mention of the Imam Mahdi’s advent in Ramadhan since it has been established that in this very year in Ramadhan the lunar and solar eclipse will occur in one month. Since then, their expectation has advanced even more, and the obedience of everyone high and low has a new zeal and fervor. Few bold persons have even started using their age-old weapons which were left unused for many years and which started developing rust. I am looking at this scene with great amazement – All knowledge is with Allah. I, at another time – InshAllah – will write something about this topic!”

[Urdu: Paisa Akhbar (6th April 1894) pg. 8]

This reference proves,

1) The people of Makkah accepted the hadith in Dar Qutni and the Ramadhan eclipse sign as completely authentic and dared not to weaken it
2) They accepted the interpretation of 13th/28th of Ramadhan and testified to its fulfilment in 1894 AD
3) They understood that even though eclipses have happened before in Ramadhan, never before had they happened in that specific circumstances in the 14th Century which made them unparalleled and clear signs for the Mahdi

Knowing all of this, the people of Makkah eagerly and excitedly awaited the Mahdi. The only Mahdi present in the world was Hazrat Mirza Ghulam Ahmad (as) who was the only one clearly connected to these eclipses, and for whose truth they occurred.

Arabs accepting Truth

Hazrat Mirza Ghulam Ahmad (as) also wrote this famous news from Makkah in his book Nur ul Haqq Part 2,

 اور اہل مکہ میں ایک جوش پیدا ہوا ہے جو ان خبروں کی تصدیق کرتا ہے اور مَیں نے ایک خط میں پڑھا ہے کہ وہ خسوف اور کسوف کے سخت انتظار کر رہے ہیں اور اس کی ایسی انتظار کر رہے ہیں جیسا کہ ہلال عید کی انتظار ہوتی ہے اور مکہ میں کوئی ایسا گھر باقی نہیں رہا جس گھر کے باشندے سوتے جاگتے یہی ذکر نہ کرتے ہوں سو یہ اس خدا کی طرف سے تحریک ہے جس نے ان نوروں کا پھیلنا ارادہ فرمایا ہے

“And in the people of Mecca, there has arisen an uproar that confirms these news. And I have read in a letter that they are awaiting the lunar and solar eclipse with great anticipation, like one anticipates the Eid crescent (Hilal). And there is no house left in Mecca where the inhabitants do not mention this while awake or asleep. So, this is a movement from that God who has wished for the spread of these lights.”

[Urdu: Nur ul Haqq Part 2, pg. 197]

Acceptance of Prayer

After the Mullahs made their rejection apparent and crossed all bounds in the takzib (rejection) of Hazrat Mirza Ghulam Ahmad (as), he wrote a long, powerful, and heart-wrenching prayer in the first part of his Arabic book called Nur ul Haqq Part 1. This was all published in February 1894, only one month before the Ramadhan eclipses took place.

يا رب يا رب الضعفاء والمضطرين، ألست منك؟ فقُل وإنك خير القائلين. كثر اللعن والتكفير ، ونُسِبتُ إلى التزوير، وسمعت كله ورأيت يا قدير ، فافتح بيننا بالحق وأنت خير الفاتحين. ونجني من علماء السوء وأقوالهم، وكبرهم ودلالهم، ونَجِّنى من قوم ظالمين. وأُنْزِلُ نصرًا من السماء ، وأَدْرِك عبدك عند البلاء ، ونَزِّلُ رجسك على الكافرين. وصرت كأذلة مطرود القوم ومورد اللوم، فانصرنا كما نصرت رسولك ببدر في ذلك اليوم، واحفظنا يا خير الحافظين. إنك الرب الرحيم، كتبت على نفسك الرحمة، فاجعل لنا حظا منها وأرنا النصرة، وارحمنا وتب علينا وأنت أرحم الراحمين

O God! O Lord of the weak and oppressed, am I not from Thee? Curse and denial have now become excessive. Judge between us and our people with justice for Though art the Best of those who judge. O God! please send Thy succour for me from the heaven/sky and help Thy servant in the time of adversity. I have become like the weak and disgraced and people have rejected me and reproached me. So Though come to my help as Though helped the Holy Prophet, peace and blessings of Allah be upon him, on the Day of Badr. And protect us O Best of Protectors. Though art the Lord, the Merciful. Though has taken upon Thyself to show mercy, grant us portion of it and show the help and have mercy on us and turn to us with compassion and Though art the Most Merciful of all who show mercy.

[Urdu: Nur ul Haqq Part 1, pg. 184]

Only a month afterwards, in the month of Ramadhan which fell in March/April, the eclipses happened in clear answer to this prayer.

There are many ways this dua was literally answered,

1) He (as) asked for help from the sky من السماء , and the eclipses are the sign that occurred in heaven/sky literally
2) He (as) asked to be helped like the Day of Badr, Badr was Yaum al Furqan (The day when good and bad were clearly differentiated) and the eclipses differentiated between the truth of the Hazrat Ahmad (as) and falsehood of the Mullahs
3) He (as) asked for help like the Day of Badr, so Badr was fought in Ramadhan and the eclipses happened in Ramadhan, and the solar month in which the battle of Badr’s Ramadhan happened was March, so the eclipses happened in the same solar month!

These points cannot be coincidences.

The truth of Hazrat Mirza Ghulam Ahmad (as) was clearly distinguished and the Mullahs were left speechless. After the eclipses occurred Hazrat Mirza Ghulam Ahmad (as) expounded this grand sign in the second part of the same book – Nur ul Haqq Part 2, he wrote in Part 2 that Allah had accepted his prayer after his people rejected him,

إني رأيت بهجر قوم فارقوا

میں نے اس قوم کی جدائی میں جو جدا ہوگئی

حالا كحالة مُرسَل كَنعاني

وہ حالت دیکھی جو یعقوب علیہ السلام کی حالت سے مشابہ ہے

وسألت ربّى فاستجاب لِي الدُّعا

اور میں نے اپنے رب سے سوال کیا اور اس نے میری دعا قبول کی

فرجعتُ مَجْلُوا من الأحزان

پس میں غموں سے نجات یافتہ ہو گیا

“I saw in this nation which was estranged, alienated,

The same condition likened to Ya’qub (as)

And I asked my Lord, and He accepted my prayer

Aye, I became one protected from grief.”

[Urdu: Nur ul Haqq Part 2, pg. 224]

Observe the favour of Allah Almighty, in one book a prayer was made, in the next part of the same book the dua was visibly answered, and the Great Madhi’s truth was proven beyond a shadow of a doubt.

Holy Quran

The Holy Quran read with Sahih Ahadith clearly relate in multiple places that eclipses are a sign of the Masih/Mahdi and Qiyamah. This section alone like all the sections in this article are enough by themselves to refute all objections against this sign, because the Hadith in Dar Qutni is not even needed to establish this sign!

Surah al-Qiyamah

یَسۡـَٔلُ اَیَّانَ یَوۡمُ الۡقِیٰمَۃِ فَاِذَا بَرِقَ الۡبَصَرُ وَخَسَفَ الۡقَمَرُ وَجُمِعَ الشَّمۡسُ وَالۡقَمَرُ یَقُوۡلُ الۡاِنۡسَانُ یَوۡمَئِذٍ اَیۡنَ الۡمَفَرُّ

He asks, ‘When will be the Day of Resurrection?’ When the eye is dazzled, And the moon is eclipsed, And the sun and the moon are brought together, On that day man will say, ‘Whither to escape?’

[Holy Quran 75:7-11]

This verse states the sign of Qiyamah is that a lunar and solar eclipse will happen as a pair. The sun and moon being brought together in conjunction is a solar eclipse. These signs of Qiyamah are signs of the Messiah.

Allah’s Messenger (ﷺ) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not come until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and land-slides in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly.

[Sahih Muslim 2901a]

Since the Messiah is a sign of Qiyamah, and the Quranic eclipses are also signs of Qiyamah. This makes it clear that the Quranic eclipses are signs of the Messiah. All signs of Qiyamah in turn become signs of the Messiah/Imam Mahdi and vice versa. These Quranic eclipses must happen in the time of the Messiah/Imam Mahdi.

Signs of Qiyamah

Allegation: The pair of Quranic eclipses will occur on the Day of Judgement itself, and is not a sign of it.

The answer is that eclipses are dependent on the established system and orbit of the sun, moon, and earth. The verse clearly relates that a lunar eclipse (khusuf) will manifest, then a solar eclipse. On the Day of Judgement, Allah Almighty has promised that He will completely annihilate the current system of the Universe, and everything will be in utter chaos, so no eclipse can happen then.

The Holy Quran mentions the perfect established system of the celestial bodies in the following verses,

And the sun is moving on the course prescribed for it. That is the decree of the Almighty, the All-Knowing God. And for the moon We have appointed stages, till it becomes again like an old dry branch of a palm-tree. It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float in an orbit.

[Holy Quran 36:39-41]

Then the Holy Quran relates that Allah Almighty will destroy this Universe, and roll up the heavens on the Day of Judgement,

And they do not esteem Allah with the esteem that is due to Him. And the whole earth will be but His handful on the Day of Resurrection, and the heavens will be rolled up in His right hand. Glory to Him and exalted is He above that which they associate with Him.

[Holy Quran 39:68]

How will a lunar eclipse (khusuf) happen right on the Day of Judgement when the definition of a lunar eclipse (khusuf) is when the moon and earth come together in a perfect way due to the perfect orbit of the celestial bodies.

Since eclipses are dependent on this worldly system and at Qiyamah the heavens will be rolled up and this worldly system will be annihilated by Allah, these Quranic eclipses cannot occur then. This makes it clear that the Quranic eclipses will happen in this world, and are a sign for the nearness of Qiyamah, not what will literally happen at Qiyamah.

Solar Eclipse

Allegation: “the sun and the moon are brought together” means the sun and moon will bodily collide/combine/fuse and does not mean a solar eclipse.

Firstly, the Holy Quran expressly forbids the sun and moon from bodily and literally combining it says,

It is not for the sun to overtake the moon, nor can the night outstrip the day. All of them float in an orbit.

[Holy Quran 36:41]

or it can be translated

It is not permissible for the sun to approach the moon, nor may the night outstrip the day. All glide along in an orbit.

[Holy Quran 36:41]

Since the sun and moon cannot literally approach, reach, or overtake one another, the verse “the sun and moon are brought together” can only mean that they will come together in conjunction producing a solar eclipse. This is the only meaning or the Quran will have contradictions.

This is also inline with the previous verse which speaks of a lunar eclipse so obviously the next verse will relate to it.

Secondly, the very next verse says that after these signs “On that day man will say, ‘Whither to escape?’”. If the sun and moon were to bodily combine, mankind and all life on earth would be immediately destroyed, how can man ask “wither to escape” afterwards.

In Ma’ariful Quran, a popular and largely accepted tafsir written and edited by the giants of the Hanafi Deobandis it relates that the meaning of “the sun and the moon are brough together” is a solar eclipse. Although it interprets it to be among the scenes of Qiyamah which is wrong, this is being shown to prove that its clear that the verse means a solar eclipse.

“The verb khasafa is derived from khusuf which means ‘to lose light and become dark’. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that ‘the sun and the moon will be joined together’ signifies that not only the moon will lose its light, but also the sun will be eclipsed.“

[English: Ma’ariful-Quran (Surah Qiyamah), Vol 8, pg. 655]

So in sum, the verses in Surah Qiyamah clearly relate that a pair of a lunar/solar eclipse is a sign of the Messiah and the Day of Judgement. This is indisputable.

Surah at-Takwir

The Holy Quran also clearly relates a solar eclipse is among the signs of the Messiah’s advent in another place.

اِذَا الشَّمۡسُ کُوِّرَتۡ وَاِذَا النُّجُوۡمُ انۡکَدَرَتۡ وَاِذَا الۡجِبَالُ سُیِّرَتۡ وَاِذَا الۡعِشَارُ عُطِّلَتۡ

When the sun is wrapped up, And when the stars are obscured, And when the mountains are made to move, And when the she-camels, tenmonth pregnant, are abandoned,

[Holy Quran 81:2-5]

The Holy Prophet (saw) prophesied that camels would be abandoned exactly when the Messiah is sent down in Sahih Muslim,

It is narrated on the authority of Abu Huraira that the Messenger or Allah (ﷺ) observed:

I swear by Allah that the son of Mary will certainly descend as a just judge and he would definitely break the cross, and kill swine and abolish Jizya and would leave the young she-camel and no one would endeavour to (collect Zakat on it). Spite, mutual hatred and jealousy against one another will certainly disappear and when he summons people to accept wealth, not even one would do so.

[Sahih Muslim 155c]

So, all the other signs of Surah at-Takwir must also happen during the Messiah’s advent. The very first verse clearly relates a solar eclipse (sun is wrapped up). So the occurrence of a special solar eclipse is certainly among the signs of the Messiah. There is no doubt in it. Infact the entire surah is named after this verse about the sun being eclipsed – at-Takwir.

The sun being wrapped up must happen in this world, because the Messiah will descend before Qiyamah – not at Qiyamah. We also have clear references in the Quran that the solar and lunar system do not break as per the decree of Allah, so it is clear this verse refers to a solar eclipse (when the sun is darkened/vieled/wrapped up).

So the Quran clearly mentions that a solar eclipse will happen when the Messah will come, and the Quran also mentions that a lunar and solar eclipse will happen as a sign for Qiyamah. Leaving no doubt that the eclipses would happen in the latter days (ie close to Qiyamah) at the coming of the Messiah! Another hadith which ties this whole Surah to Qiyamah is,

The Messenger of Allah said: “Whoever wishes to look at the Day of Resurrection, as if he is seeing it with this eye, then let him recite: ‘When the sun Kuwwirat’ and ‘When the heaven is cleft sunder (Infatarat) and ‘When the heaven is split asunder.’”

[Jami` at-Tirmidhi 3333]

This hadith in Tirmidhi read along with the hadith that connects Surah at-Takwir to the Messiah makes it clear that the surah is mentioning the signs of the Masih/nearness of Qiyamah. The hadith in Sahih Muslim has connected it to the Messiah who comes before Qiyamah, while this connects it to Qiyamah itself. So the verses in Surah Takwir are mentioning the signs of the Messiah near Qiyamah!

Sahih Bukhari

In Sahih Bukhari it is written that the Holy Prophet Muhammad (saw) was afraid it was Qiyamah when a solar eclipse occured in his time – which proves a solar eclipse is among the signs of Qiyamah.

Narrated Abu Musa:

The sun eclipsed and the Prophet (ﷺ) got up, being afraid that it might be the Hour (i.e. Day of Judgment). He went to the Mosque and offered the prayer with the longest Qiyam, bowing and prostration that I had ever seen him doing. Then he said, “These signs which Allah sends do not occur because of the life or death of somebody, but Allah makes His worshipers afraid by them. So when you see anything thereof, proceed to remember Allah, invoke Him and ask for His forgiveness.”

[Sahih al-Bukhari 1059]

Signs of Qiyamah are signs of Messiah/Mahdi.

Ways of Fulfilment

There are also some extraordinary points of wisdom in the verses of the Holy Quran regarding the eclipses.nnn

1. The Holy Quran mentioning them together like this clearly proves its a pair of eclipses, and pairs of eclipses happen in a single lunar month. So the Holy Quran has clearly said that a pair of eclipses will happen in one lunar month as signs of Qiyamah/Masih.
   
   
2. The very next verse says that after the pair of eclipses in one lunar month, man will ask “where is the place to escape?” (On that day man will say, ‘Whither to escape?’). This means that after the occurrence of the Quranic eclipses, the opponents will be left with no route of escape from the signs due to their clarity. And this is exactly what happened in 1894 AD. After the eclipses, the narrations previously shown show the panic of the Mullahs, for example,

“My (Maulvi Zahoor Hussain) father Mian Abdul Aziz Mughal, who was one of the earliest companions of the Promised Messiah once related to me “It was in 1894 that the great eclipses occured during the month of Ramadhan. Initially the sun had darkened only partially but soon afterwards the whole celestial body was fully darkened so much that people started running outside their homes in abject terror. One of the bitter opponnents of the Promised Messiah, who lived next door to us, tore his clothes and started shouting from his housetop, “Oh, God, what have you done’ Everybody will now say that Mirza (Hazrat Ahmad) is the true Mahdi. ‘ “

[English: A Call to Islam in the USSR pg. 80 footnote]

This “no room for escape” for the liars due to the eclipses was also prophesied in the Bible, it said (this is a literal translation from Urdu)

²⁹ “Immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light, and the stars shall fall from heaven and the powers of the heavens shall be shaken,

³⁰ and then shall appear the sign of the Son of Man in heaven. And then shall all the tribes of the earth shall beat their chests (or mourn), and they shall see the Son of Man coming in the clouds of heaven with power and with great glory.

[Matthew 24:29-30]

It clearly relates that after the sign of the Messiah will appear in heaven – the lunar and solar eclipse, the people of earth will mourn or beat their chests at the sign. This is exactly what the Mullahs did at the time of Hazrat Mirza Ghulam Ahmad (as) like the experience with Hazrat Mian Abdul Aziz (ra)

The words, (On that day man will say, ‘Whither to escape?’) also show that the eclipses in Ramadhan would be harbingers of punishment from God and signs of in-coming destruction. Since the argument would be completed on the opponents due to the eclipses in Ramadhan, their persistence in denial would lead to Divine Chastisement. So this is exactly what happened. Since the stone-hearted Mullahs denied even the great sign of the eclipses by bringing child-like excuses, God punished them with the plague in a couple of years (1899 & onwards).

Hazrat Mirza Ghulam Ahmad (as) warned them of the incoming punishment in his book Nur ul Haqq Part 2 which was a publication explaining the eclipse sign in Ramadhan right after its occurrence.

پھر جان کہ خدا تعالیٰ نے میرے دل میں پھونکا کہ یہ خسوف اور کسوف جو رمضان میں ہوا ہے یہ دو خوفناک نشان ہیں جو ان کے ڈرانے کے لئے ظاہر ہوئے ہیں جو شیطان کی پیروی کرتے ہیں جنہوں نے ظلم اور بے اعتدالی کو اختیار کر لیا۔ سو خدا تعالیٰ ان دونوں نشانوں کے ساتھ ان کو ڈراتا ہے اور ہر یک ایسے شخص کو ڈراتا ہے جو حرص و ہوا کا پیرو ہوا اور سچ کو چھوڑا اور جھوٹ بولا اور خدا تعالیٰ کی نافرمانی کی پس خدا تعالیٰ پکارتا ہے کہ اگر وہ گناہ کی معافی چاہیں تو ان کے گناہ بخشے جائیں گے اور فضل اور احسان کو دیکھیں گے اور اگر نافرمانی کی تو عذاب کا وقت تو آ گیا

“Then know that God Almighty has blown it in my heart that these lunar and solar eclipses which have happened in Ramadhan, these are two alarming signs which have been manifested to cause fear to enter into those who follow Satan – those who adopted curelty and intemperance. So God Almighty scares them with these two signs, and he causes fear to enter into every such man who follows greed, and leaves the truth. He who lies, and disobeys God Almighty. So, God Almighty calls them that if they want to be forgiven for their sins, then they will be forgiven, and will see grace and blessings. And if they disobeys then the time of punishment has arrived […]”

[Urdu: Nur ul Haqq Part 2, pg. 227-228]

Accordingly, the punishment of the plague fell upon the rejectors a few years later. This in turn proves the authenticity of the sign of the eclipses. The plague was an indisputable prophecy in and of itself.

Ahadith

This section refutes the most important allegations against the hadith in Dar Qutni.

The biggest deceptions against the hadith in Dar Qutni, is that its 1) not a hadith, and 2) not authentic.

Status as a Hadith

The most famous hadith narrated about the Mahdi’s eclipse signs in Ramadhan is the one from Dar Qutni,

حَدَّثَنَا أَبُو سَعِيدٍ الْإِصْطَخْرِيُّ , ثنا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نَوْفَلٍ , ثنا عُبَيْدُ بْنُ يَعِيشَ , ثنا يُونُسُ بْنُ بُكَيْرٍ , عَنْ عَمْرِو بْنِ شِمْرٍ , عَنْ جَابِرٍ , عَنْ مُحَمَّدِ بْنِ عَلِيٍّ , قَالَ: إِنَّ لَمَهْدِيِّنَا آيَتَيْنِ لَمْ تَكُونَا مُنْذُ خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ , تَنْكَسِفُ الْقَمَرُ لَأَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ , وَتَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْهُ , وَلَمْ تَكُونَا مُنْذُ خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ

Abū Saʿīd Al-Iṣṭakhri narrated to us, Muḥammad ibn ʿAbdullāh ibn Naufal told us, ʿUbayd ibn Yaʿīsh told us, Yūnus ibn Bukayr told us, on the authority of ʿAmr ibn Shimr, on the authority of Jābir, on the authority of Muḥammad bin ʿAlī, he said: Indeed, for Our Mahdi there are two signs which have never appeared before since the creation of the heavens and the earth – the moon will be eclipsed on the first night in Ramadan, and the sun will be eclipsed in the middle of it. And these signs have not appeared since Allah created the heavens and the earth.”

[Arabic: Sunan Dar Qutni Vol. 4, pg. 209, Hadith 10/1771]

The sanad of this hadith ends with Imam Muhammad bin Ali and is not raised to the Prophet Muhammad (saw). This is the illustrious Imam Muhammad bin Ali al Baqir (as) of the Ahlul Bayt revered by both Sunnis and Shias. Theres no debate on this according to all scholars (Views of Scholars). Clearly written by Imam Haytami etc. Some Muslims have deceptively written this is Muhammad bin Ali al-Hanafiyya, but this is a lie.

The non-Ahmadis have deceived the masses into thinking that since the chain ends at Imam Baqir (as) – a Tabi’i (generation after Sahaba), therefore its only a qawl (saying) of the Imam, and not a hadith. This is a complete lie – this is indisputably a hadith of the Prophet Muhammad (saw).

1. According to the Sunni Muhadithun when a Tabi’i such as Imam Baqir (as) narrates a matter of the unseen like prophecies or matters of the afterlife. Then, this is considered to be a Marfu’ hadith, i.e its directly raised/attributed to the Prophet Muhammad (saw). This is because the Tabi’i has no power or knowledge of unseen matters, and could only be narrating a hadith, and conveying news from the Prophet (saw) without explicitly mentioning him.
    
2. According to Sunni Muhadithun, when the Ahlul Bayt such as Imam Baqir (as) narrate, they usually narrate Mursal³ Ahadith without explicitly mentioning the Prophet Muhammad (saw). Since the Ahlul Bayt were descendants of the Prophet (saw), they narrated on the authority of their forefathers all the way up to the Prophet (saw), so they didn’t think explicitly mentioning the whole chain or the Prophet Muhammad (saw) was necessary. Many Shi’i ahadith are like this. But Sunni sources also prove this principle

Both these principles are why the Hadith in Dar Qutni is considered a hadith of the Prophet (saw) – as it cannot be anything else. Imam Baqir (as) is only a narrator, not the prophet who is making this prophecy!

Imam Suyuti

Principle of Tabi’un

Imam Suyuti has explained this principle about the Tabi’een. In fact, he has also proven the 2nd principle that the Ahlul Bayt (ex. Imam Baqir (as) & his father Ali bin Hussain) usually narrated without explicitly mentioning the Prophet Muhammad (saw). This reference completely refutes all allegations against the status of the Dar Qutni hadith.

هَذَا كُلُّهُ إِذَا صَدَرَ ذَلِكَ مِنَ الصَّحَابِيِّ فَيَكُونُ مَرْفُوعًا مُتَّصِلًا، فَإِنْ صَدر ذَلِكَ مِنَ التَّابِعِيِّ فَهُوَ مَرْفُوعٌ مُرسَل، كَمَا ذَكَرَ ابن الصلاح ذَلِكَ فِي نَظِيرِ الْمَسْأَلَةِ، وَصَرَّحَ الْبَيْهَقِيُّ فِي هَذه الْمسْأَلَةِ بِخُصُوصِهَا، فَإِنَّهُ أَخْرَجَ في شُعَبِ الْإِيمَانِ بِسَنَدِهِ عَنْ أبي قلابة قَالَ: «فِي الْجَنَّةِ قَصْرٌ لِصُوَّامِ رَجَبٍ» ، ثُمَّ قَال: هَذَا الْقَوْلُ عَنْ أبي قلابة، وَهُوَ مِنَ التَّابِعِينَ، فَمِثْلُهُ لَا يَقُولُ ذَلِكَ إِلَّا عَنْ بَلَاغٍ مِمَّنْ فَوْقَهُ عَمَّنْ يَأتيهِ الْوَحْيُ.

“All of this, when it comes from a Companion, it is considered Marfu’ (raised) Mutassil. But if it comes from a Tabi’i (Successor), it is considered Marfu’ (raised) but Mursal, as Ibn al-Salah mentioned in a similar issue, and al-Bayhaqi explicitly stated regarding this matter. He narrated in Shu’ab al-Iman with its chain from Abu Qilabah (a Tabi’i) who said: ‘In Paradise, there is a palace for the one who fasts in Rajab.’ Then he said: ‘This statement is from Abu Qilabah, who is from the Tabi’in (Successors). Such a statement can only be said based on transmission from one greater than him who receives revelation.”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

He explains earlier, that if a Sahabi narrates a matter of the unseen without mentioning the Prophet (saw), then the narration is considered a Marfu’ Mutassil (raised to the Prophet (saw) and directly connected to him) hadith, as the Sahabi cannot gain such news from anyone but the Prophet (saw).

But if a Tabi’i narrates a matter of the unseen and attributes it to himself, then it’s considered a Marfu’ Mursal hadith (raised to the Prophet (saw) where Tabi’i does not mention the Sahabi he narrated from), as the Tabi’i also cannot gain such news from anyone but the Prophet (saw) who is one greater than the Tabi’i who receives revelation. Imam Suyuti (rh) gives more examples of such narrations.

وَأَخْرَجَ الْبَيْهَقِيُّ أَيْضًا فِي ” شُعَبِ الْإِيمَانِ ” بِسَنَدِهِ عَنْ أبي قلابة قَالَ: «مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ سُورَةِ الْكَهْفِ عُصِمَ مِنْ فِتْنَةِ الدَّجَّالِ، وَمَنْ قَرَأَ الْكَهْفَ فِي يَوْمِ الْجُمُعَةِ حُفِظَ مِنَ الْجُمُعَة إِلَى الْجُمُعَةِ، وَإِنْ أَدْرَكَ الدَّجَّالَ لَمْ يَضُرَّهُ، وَجَاءَ يَوْمَ الْقِيَامَةِ وَوَجْهه كَالْقَمَرِ لَيْلَةَ الْبَدْرِ، وَمَنْ قَرَأَ يس غُفِرَ لَهُ، وَمَنْ قَرَأَهَا وَهُوَ جَائِعٌ شَبِع، وَمَنْ قَرَأَهَا وَهُوَ ضَالٌّ هُدِيَ، وَمَن قَرَأَهَا وَلَهُ ضَالَّةٌ وَجَدَهَا، وَمَنْ قَرَأَها عِنْدَ طَعَامٍ خَافَ قِلَّتَهُ كَفَاهُ، وَمَنْ قَرَأَهَا عِنْدَ مَيِّتٍ هُوِّنَ عَلَيْهِ، ومنْ قرَأهَا عِنْدَ وَالِدَةٍ عَسُرَ عَلَيْهَا وَلدُهَا يُسِّرَ عَلَيْهَا، وَمَنْ قَرَأَهَا فَكَأَنّمَا قرَأ الْقُرْآنَ إِحْدَى عَشْرَةَ مَرَّةً، وَلِكُلّ شَيْءٍ قَلْبٌ، وَقَلْبُ الْقُرْآنِ يس.»

ثُمَّ قَالَ عقبه: هَكَذَا نُقِلَ إِلَيْنَا عَنْ أبي قلابة، وَهُوَ مِنْ كِبَارِ التَّابِعِينَ، وَلَا نَقُولُ ذَلِكَ إِنْ صَحَّ عَنْهُ إِلَّا بَلَاغًا.

“And al-Bayhaqi also narrated in ‘Shu’ab al-Iman’ with its chain from Abu Qilabah who said: ‘Whoever memorizes ten verses from Surah Al-Kahf will be protected from the trial of the Dajjal (Antichrist), and whoever recites Surah Al-Kahf on Friday will be protected from Friday to Friday, and if the Dajjal appears, he will not harm him. And on the Day of Resurrection, his face will shine like the full moon of the night of Badr. Whoever recites Surah Yasin, his sins will be forgiven, and whoever recites it while hungry will be satisfied, and whoever recites it while lost will find guidance, and whoever recites it while having lost property will find it. Whoever recites it at a meal will be satisfied with his portion, and whoever recites it in the presence of a deceased person, it will ease his suffering, and if recited in the presence of a mother, it will ease her childbirth. Whoever recites it, it is as if he has recited the Quran twelve times. Indeed, everything has a heart, and the heart of the Quran is Surah Yasin.'”

“Then he (al-Bayhaqi) said after that: ‘This is how it was conveyed to us from Abu Qilabah, and he is among the senior Tabi’in. We do not accept it as true unless it was simply a conveyance [of a Hadith]'”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

An example where a great Tabi’i, Abu Qibalah, narrated a matter of the unseen (protection from Dajjal), so Imam Bayhaqi clarified that although Abu Qibalah mentioned it like it was his own narration, and did not explicitly mention the Prophet (saw), its clear that the narration is a hadith, because Abu Qibalah – a Tabi’i has no power over such matters, and can only be conveying a hadith!

وَرَوَى الْإِمَامُ مَالِكٌ فِي ” الْمُوَطَّأِ ” عَنْ يحيى بن سعيد أَنَّهُ كَانَ يَقُولُ: «إِنَّ الْمُصَلِّيَ لَيُصَلِّي الصَّلَاةَ وَمَا فَاتَهُ وقتُهَا، وَلَمَا فَاتَهُ مِنْ وَقْتِهَا أَعْظَمُ أَوْ أَفْضَلُ مِنْ أَهْلِهِ وَمَالِهِ» .

قَالَ ابْنُ عَبْدِ الْبَرِّ: هَذَا لَهُ حُكْمُ الْمَرْفُوعِ؛ إِذْ يَسْتَحِيلُ أَنْ يَكُونَ مِثْلُهُ رَأْيًا، ويحيى بن سعيد مِنْ صِغَارِ التَّابِعِينَ، وَرَوَى مالك فِي الْمُوَطَّأِ أَيْضًا عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّهُ كَانَ يَقُولُ: «مَنْ صَلَّى بأَرْض فَلَاةٍ صَلَّى عَنْ يَمِينِهِ مَلَكٌ وَعن شِمَالِهِ مَلَكٌ، فَإِنْ أَذَّنَ وَأَقَامَ صَلّى ورَاءَهُ مِنَ الْمَلَائِكَةِ أَمْثَالُ الْجِبَالِ»

قَالَ بَعْضُهُمْ: هَذَا لَا يُقَالُ بِالرَّأْيِ فَهُوَ مَرْفُوعٌ.

“And Imam Malik narrated in ‘Al-Muwatta’ from Yahya bin Sa’id that he used to say: ‘Even if someone manages to pray before the time of the prayer has passed, the time that has passed him by is more important, or better, than his family and wealth.'”

Ibn Abdul Barr said: “This has the ruling of Marfu’, as it is impossible for it to be an opinion. Yahya bin Sa’id is among the junior Tabi’in. And Malik also narrated in Al-Muwatta’ from Sa’id bin al-Musayyib that he used to say: ‘Whoever prays on waterless, desolate land – an angel prays on his right and an angel prays on his left. When he calls both the adhan and the iqama for the prayer, or calls out the iqama, angels like mountains pray behind him.'”

“Some of them said: ‘This cannot be said to be based on personal opinion, so it is considered Marfu’ (elevated).”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

Another example where other great Tabi’iun, Yahya bin Sa’id and Sa’id bin al-Musayyib narrate matters of the unseen, the scholars like the illustrious Ibn Abdul Barr all gave the ruling that such narrations are ahadith of the Prophet (saw) and these Tabi’un are only narrating ahadith without explicitly mentioning the Holy Prophet (saw) since its obvious.

وَهَذَا اسْتَدَلَّ بِهِ السبكي فِي ” الْحَلَبِيَّاتِ ” عَلَى حُصُولِ فَضِيلَةِ الْجَمَاعَةِ بِذَلِكَ، وَرَوَى عبد الرزاق عَنْ عكرمة قَالَ: «صُفُوفُ أَهْلِ الْأَرْضِ عَلَى صُفُوفِ أَهْلِ السَّمَاءِ، فَإِذَا وَافَقَ آمِينَ فِي الْأَرْضِ آمِينَ فِي السَّمَاءِ غُفِرَ لِلْعَبْدِ» – أَوْرَدَهُ الحافظ ابن حجر فِي ” شَرْحِ الْبُخَارِيِّ ” فِي تَفْسِيرِ قَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” «فَمنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ» ” وَقَالَ: مِثْلُهُ لَا يُقَالُ بِالرَّأْيِ، فَالْمَصِيرُ إِلَيْهِ أَوْلَى، وعكرمة تَابِعِيٌّ، وَهَذَا الْأَثَرُ الَّذِي نَحْنُ فِيهِ مِنْ ذَلِكَ، فَإِنَّهُ مِنْ أَحْوَالِ الْبَرْزَخِ الَّتِي لَا مَدْخلَ لِلرَّأْيِ وَالِاجْتِهَادِ فِيهَا، وَلَا طَرِيقَ إِلَى مَعْرِفَتِهَا إِلَّا بِالتَّوْقِيفِ وَالْبَلَاغِ عَمَّنْ يَأْتِيهِ الْوَحْيُ، وَقَدْ قَالَ ذَلِكَ عُبَيْدُ بْنُ عُمَيْرٍ وطاوس، وَهُمَا مِنْ كِبَارِ التَّابِعِينَ، فَيَكُونُ حُكْمُهُ حُكْمَ الْحَدِيثِ الْمَرْفُوعِ الْمُرْسَلِ، وَإِنْ ثَبَتَت صُحْبَةُ عُبَيْدِ بْنِ عُمَيْرٍ فَحُكْمُهُ حكمُ المَرْفُوعِ الْمُتَّصِلِ.

“And this was cited by As-Sabki in ‘Al-Halabiyat’ as evidence for the virtue of congregational prayer, and Abdul Razzaq narrated from Ikrimah who said: ‘The ranks of the people on earth correspond to the ranks of the people in the heavens, so when someone says ‘Ameen’ on earth, ‘Ameen’ is said in the heavens, and forgiveness is granted to the servant.’ Al-Hafiz Ibn Hajar included it in his commentary on Sahih al-Bukhari in explaining the Prophet’s saying, peace be upon him: ‘So whoever’s utterance coincides with that of the angels, their sin will be forgiven.’ And he said: ‘Such statements cannot be based on personal opinion, thus recourse to them is preferable. Ikrimah was a follower (Tabi’i), and this is the tradition we follow in such matters, as they pertain to the states of Barzakh (the intermediary realm between death and resurrection) which do not admit personal opinion or independent reasoning, and there is no way to know them except through transmission and conveyance from one who receives revelation. Ubayd ibn Umayr and Tawus both asserted this, and they are among the senior Tabi’in. Therefore, its ruling is akin to that of a Marfu’ (raised) al Mursal (Mursal). And if the companionship of Ubayd ibn Umayr is confirmed, then its ruling would be akin to that of a Marfu’ (raised) Mutassil.”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

Another example. Ibn Hajar al Asqalani in Fath-ul-Bari quoted a narration from Ikrimah, a Tabi’i, about angels saying Ameen in heaven. Ibn Hajar al Asqalani explained that since such narrations cannot be from personal views or opinions (ijtihad) its obvious that the Tabi’i is just gaining this news from the Prophet Muhammad (saw) and conveying it without explicitly mentioning him (saw).

Its further written that Tawus, and Ubayd ibn Umayr, other great Tabi’un all knew of this principle, and the ruling of such narrations is Marfu’ Mursal unless a Sahabi also narrated it without mentioning the Prophet Muhammad (saw). If that’s the case then its Marfu’ Mutassil.

قَالَ ابْنُ عَبْدِ الْبَرِّ فِي ” التَّمْهِيدِ ” فِي شَرْحِ حَدِيثِ فِتْنَةِ الْقَبْرِ وَسُؤَالِهِ: أَحْكَامُ الْآخِرَةِ لَا مَدْخَلَ فِيهَا لِلْقِيَاسِ، وَالِاجْتِهَادِ، وَلَا لِلنَّظَرِ وَالِاحْتِجَاجِ، وَاللَّهُ يَفْعَلُ مَا يَشَاءُ لَا شَرِيكَ لَهُ.

وَقَالَ القرطبي فِي ” التَّذْكِرَةِ “: هَذَا الْبَابُ لَيْسَ فِيهِ مُدْخَلٌ لِلْقِيَاسِ، وَلَا مَجَالَ لِلنَّظَرِ فِيهِ، وَإِنَّمَا فِيهِ التَّسْلِيمُ وَالِانْقِيَادُ لِقَوْلِ الصَّادِقِ الْمُرْسَلِ إِلَى الْعِبَادِ، انْتَهَى.

Ibn Abdul Barr said in “At-Tamhid” in the explanation of the hadith concerning the trials of the grave and questioning therein: “The rulings of the Hereafter have no place for analogy, independent reasoning, speculation, or argumentation. Allah does what He wills, and He has no partner.”

And Al-Qurtubi said in “At-Tadhkirah”: “This chapter does not admit analogy, nor is there room for speculation in it. Rather, it entails submission and adherence to the truthful Messenger’s statement conveyed to the servants. End.”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

Both Ibn Abdul Barr, and Imam Qurtubi also quoted this principle, matters of the unseen can only be ahadith of the Holy Prophet (saw) narrated by Tabiun without explicit mention of the Prophet (saw).

★ Principle of A’immah (Imams) of Ahlul Bayt

The next and main example Imam Suyuti quotes indisputably proves that the narration from Imam Baqir (as) in Dar Qutni is a hadith of the Prophet (saw).

وَيُؤَيِّدُ مَا ذَكَرْنَاهُ أَنَّ هَذِهِ الْأُمورَ إِذَا صَدَرَتْ مِنَ التَّابِعِينَ تُحْمَلُ عَلَى الرَّفْعِ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – مَا أَخْرَجَهُ ابْنُ أَبِي الدُّنْيَا بِسَنَدِهِ، عَنْ أبي جعفر محمد بن علي قَالَ: كَانَ علي بن حسين يَذْكُرُ «أَنَّ الْعَبْدَ إِذَا احْتُمِلَ إِلَى قَبْرِهِ نَادَى حَمَلَتَهُ إِذَا بُشِّرَ بِالنَّارِ فَيَقُولُ: يَا إِخْوَتَاهُ، مَا عَلِمْتُمْ مَا عَايَنْتُ بَعْدَكُمْ، إِنْ أَخَاكُمْ بُشِّرَ بِالنَّارِ، فَيَا حَسْرَتَاهُ عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ، أَنْشُدُ بِاللَّهِ كُلَّ وَلَدٍ أَوْ جَارٍ أَوْ صَدِيقٍ أَوْ أَخٍ إِلَّا احْتَبَسَنِي عَنْ قَبْرِي، فَإِنَّهُ لَيْس بَيْنَ صَاحِبِكُمْ وَبَيْنَ النَّارِ إِلَّا أَنْ توَارُوهُ فِي التُّرَابِ، وَالْمَلَائِكَةُ يُنَادُونَ: امْضِ عَدُوَّ اللَّهِ، فَإِذَا دَنَا مِنْ حُفْرَتِهِ يَقُولُ: مَا لِي مِنْ شَفِيعٍ مُطَاعٍ وَلَا صَدِيقٍ حَمِيمٍ، ثُمَّ إِذَا أُدْخِلَ الْقَبْرَ ضُرِبَ ضَرْبَةً تَذْعَرُ لَهَا كُلُّ دَابَّةٍ غير الْجِنِّ وَالْإِنْسِ.

What we have mentioned concerning the fact that if these matters came from the Tabi’een, they are taken to be raised to the Messenger of God (saw) – [supporting this is] what was narrated by Ibn Abi Al-Dunya with his chain of transmission, on the authority of Abu Ja’far Muhammad bin Ali, who said: ‘Ali ibn Husayn used to mention, ‘When the servant is carried to his grave and is informed of the news of the Fire, he will call out to his bearers, ‘O my brothers, do you not know what I have witnessed after you, surely your brother is given the tidings of the Fire, so woe to me for what I neglected in the sight of Allah. I seek refuge from Allah, there is no child, neighbor, friend, or brother, except that they have deserted me at my grave. Indeed, there is nothing between your companion and the Fire except to hide him in the soil And the angels call out, ‘O enemy of Allah, proceed!’ When he nears his pit, he will say, ‘I have no intercessor to obey or close friend to protect me.’ Then, as he is placed in the grave, a blow will be struck that will cause every creature except jinn and humans to tremble.'”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

وَأَمَّا وَلِيُّ اللَّهِ إِذَا احْتُمِلَ إِلَى قَبْرِهِ وَبُشِّرَ بِالْجَنَّةِ نَادَى حَمَلَته: يا إِخْوَتَاهُ، أَمَا عَلِمْتُمْ أَنِّي بُشِّرْت بَعْدَكُمْ بِالرِّضَا مِنَ اللَّهِ، وَالْجَنَّةِ وَالنَّجَاةِ مِنْ سَخَطِ اللَّهِ وَالنَّارِ، فَعَجِّلوا بِي إِلَى حُفْرَتِي فَ {يَالَيْتَ قَوْمِي يَعْلَمُونَ – بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ} [يس: ٢٦ – ٢٧] ، وَالْمَلَائِكَةُ يُنَادُونَ: امْضِ وَلِيَّ اللَّهِ إِلَى رَبٍّ كَرِيمٍ يُثِيبُ بِالشَّيْءِ الْيَسِيرِ الْعَظِيمَ الْجَزِيلَ، اللَّهُمَّ اجْعَلْهَا غُدْوَةً أَوْ رَوْحةً إِلَى الْجَنَّةِ، فَإِذَا أُدْخِلَ الْقَبْر تُلُقِّيَ بِحُزْمَةٍ مِنْ رَيْحَانِ الْجَنَّة، يَجد رِيحَهَا كُلُّ ذِي رِيحٍ غَيْرَ الْإِنْسِ وَالْجِنِّ.»

“As for the friend of Allah, when he is carried to his grave and informed of Paradise, he calls out to his bearers: ‘O my brothers, do you not know that I have been given glad tidings, after you, of Allah’s pleasure, Paradise, and salvation from the wrath of Allah and the Fire. Hurry me to my grave, so that [I may say], ‘Oh, I wish my people could know, of how my Lord has forgiven me and made me of the honored.’ (Quran 36:26-27). And the angels call out: ‘Proceed, O friend of Allah, to a generous Lord who rewards greatly and abundantly with the smallest yet most immense reward.’ O Allah, make it a dawn or an evening to Paradise. When he is placed in the grave, a bundle of the fragrance of Paradise is cast upon him, its scent perceivable by every creature except humans and jinn.”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

This is a narration of the Ahlul Bayt. Imam Baqir (as) is narrating from his father Imam Ali bin Husayn (Imam Zayn ul Abideen). Imam Zayn ul Abidin narrated information as the sole narrator about the matters after death without any mention of a Sahabi, or the Prophet Muhammad (saw).

قَالَ أبو جعفر: كَانَ علي بن حسين إِذَا ذَكَرَ أَشْبَاهَ هَذَا الْحَدِيثِ بَكَى ثُمَّ يَقُولُ: إِنِّي لَأَخَافُ اللَّهَ أَنْ أَكْتُمَهُ، وَلَئِنْ أظْهَرْتُهُ لَيَدْخُلَنَّ عَلَيَّ أَذًى مِنَ الفسقة، وَذَلِكَ أَنَّ علي بن حسين ذَكَرَ حَدِيثَ الَّذِي يُنَادِي حَمَلَتَهُ، فَقَالَ ضمرة بن معبد – رَجُلٌ مِنْ بَنِي زُهْرَةَ – وَاللَّهِ يَا علي بن حسين لَوْ أَنَّ الْمَيِّتَ يَفْعَلُ كَمَا زَعَمْتَ بمناشَدَتِكَ حَمَلَتَهُ إِذًا لَوَثَبَ عَن أَيدِي الرَّجُلِ مِنْ سَرِيرِهِ، فَضَحِكَ أُنَاسٌ مِنَ الْفسَقَةِ، وَغَضِبَ علي بن حسين وَقَالَ: اللَّهُمَّ إِنَّ ضمرة كَذَّبَ بِمَا جَاءَ بِهِ مُحَمَّد رَسُولُكَ، فَخُذْهُ أَخْذَ أَسِفٍ، فَمَا لَبثَ ضمرة إِلَّا أَرْبَعِينَ لَيْلَةً حَتَّى مَاتَ فَجْأَة.

Abu Ja’far said: “When Ali ibn Husayn mentioned something similar to this hadith, he would cry, then say: ‘Indeed, I fear Allah to conceal it [the narration]. But when I reveal it, I face harm from the wicked.’ This is because Ali ibn Husayn mentioned the hadith in which he calls out to his bearers. Then Zimra bin Ma’bad, a man from the Banu Zuhrah tribe, said: ‘By Allah, O Ali ibn Husayn, if the deceased were to do as you claim with your plea to his bearers, he would leap from the hands of the man carrying him!’ Some wicked individuals laughed, angering Ali ibn Husayn, who said: ‘O Allah, indeed Zimra has lied about what Muhammad, your Messenger, brought. So, take him with a seizing punishment.’ Zimra did not live more than forty nights after that, until he suddenly died.”

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

It further says, Imam Zayn ul Abidin would always be sorrowful in narrating this narration, because people used to mock at it, saying how can such things happen after death while being carried to the grave?! Once a man named Zimra bin Ma’bad mocked at the narration while Imam Zayn ul Abidin was narrating it saying how can such nonsensical events happen. At this Imam Zayn ul Abidin became furious and he told Zimra that he had made fun of a hadith of the Prophet Muhammad (saw). Due to this curse, Zimra did not even live forty days afterwards.

قَالَ أبو جعفر: فَأَشْهَدُ عَلَى مسلم بن شعيب مَوْلَاهُ – وَكَانَ مَا عَلِمْنَاهُ خِيَارًا – أَنَّهُ أَتَى علي بن حسين لَيْلًا فَقَالَ: أَشْهَدُ أَنِّي سَمِعْتُ ضمرة أَعْرِفُهُ كَمَا كُنْتُ أَعْرِفُ صَوْتَهُ حَيًّا وَهُوَ يُنَادِي فِي قَبْرِهِ: وَيْلٌ طَوِيلٌ لضمرة إِلَّا أَنْ يَتَبَرَّأَ مِنْكَ كُلُّ خَلِيلٍ، وَحَلَلْتَ فِي نَارِ الْجَحِيمِ فِيهَا مَبِيتُكَ وَالْمَقِيلُ، فَقَالَ علي بن حسين: نَسْأَلُ اللَّهَ الْعَافِيَةَ، هَذَا جَزَاءُ مَنْ ضَحِكَ وَأَضْحَكَ النَّاسَ بِحَدِيثِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

Abu Ja’far said: “So I testify regarding Muslim ibn Shu’ayb, his freed slave – and what we knew of him was good – that he came to Ali ibn Husayn one night and said: ‘I bear witness that I heard Zimra, whom I knew well, as I recognized his voice when he was alive, calling out from his grave: ‘Woe, an everlasting woe to Zimra, unless every friend distances himself from you. You have become lawful fuel for the Hellfire, where you will stay and be burned.’ Ali ibn Husayn responded: ‘We ask Allah for safety. This is the recompense for one who laughed and made people laugh with the Hadith of the Messenger of Allah, peace and blessings be upon him.’

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

Then, a man who knew Zimra, Muslim ibn Shu’ayn heard Zimra from his grave, he heard his voice while he was regretting his afterlife. He told this to Imam Zayn ul Abidin (as) and he (as) responded this is the fate of those who mock at the Hadith of the Messenger of Allah (saw).

The conclusion Imam Suyuti wrote is,

فَانْظُرْ كَيْفَ ذَكَرَ علي بن حسين الْحَدِيثَ أَوَّلًا مِنْ غَيْرِ تَصْرِيحٍ بِعَزْوِهِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، اتكالا عَلَى عِلْمِ ذَلِكَ؛ لِأَنَّهُ لَيْسَ مِمَّا يُقالُ مِنْ قِبَلِ الرَّأْيِ، وَإِنَّمَا مُعْتَمدُهُ التَّوْقِيفُ وَالسَّمَاعُ، ثُمَّ لَمَّا وَقَعتْ هَذهِ الْقِصَّةُ صَرَّحَ بِأَنَّهُ حَدِيث جاءَ بِه رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم، وَبِالْجُمْلَةِ فَالْحُكْمُ عَلَى مِثْل هَذَا بِالرَّفْعِ مِنَ الْأُمُورِ الَّتِي أَجْمَعَ عَلَيْهَا أَهْلُ الْحَدِيثِ.

So observe how Ali ibn Husayn mentioned the hadith initially without explicitly attributing it to the Prophet Muhammad, peace be upon him, relying on his knowledge of it, because it is not something that can be deduced through personal opinion; rather, its foundation is based on tradition and transmission. Then, when this incident occurred, he explicitly stated that it was a hadith brought by the Messenger of Allah, peace be upon him. In conculusion, the ruling regarding such matters is to raise them to the Prophet Muhammad, peace be upon him, as agreed upon by the scholars of hadith.

[Arabic: al-Hawi al Fatawa, Vol. 2, pg. 171-173]

Initially, Imam Zayn ul Abidin narrated the hadith without explicitly mentioning the Messenger of Allah (saw) as this was obvious and understood by everyone, but after this story occurred he (as) explicitly said this is a hadith of the Messenger of Allah (saw). This proves from Sunni sources that the Ai’mmah Ahlul Bayt especially had a habit of narrating without explicitly mentioning the Prophet Muhammad (saw), and even though the chains of their narrations ended at themselves, it was obvious it was a hadith of the Messenger of Allah (saw)! Remember the narrators of this incident are Imam Baqir (as), and his father Imam Zayn ul Abidin (as).

This reference clearly proves two things,

1. If a Tabi’i narrates a matter of the unseen attributing it to himself, its understood the Tabi’i is narrating a hadith without explicitly mentioning the Prophet Muhammad (saw)
2. Specifically, when the Imams of the Ahlul Bayt narrate a matter of the unseen and attribute it to themselves, then its obviously a hadith. The Ai’mmah of the Ahlul Bayt often narrated without explicitly mentioning the Prophet (saw). Now this principle is indisputably proven from Sunni sources although its well-known among Shias.

Since the narration from Imam Baqir (as) is a matter of the unseen, and since Imam Baqir (as) is both a Tabi’i and an illustrious Imam of the Ahlul Bayt, so its qati’ (certain) that the narration in Dar Qutni is a hadith of the Messenger of Allah (saw) and Imam Baqir (as) is simply a narrator! This is the end of it.

These two principles were well-known by the Sunni scholars of hadith, and among them, many clarified that the Dar Qutni narration from Imam Baqir (as) is a hadith of the Messenger of Allah (saw).

★ Imam Baqir (as) narrated Marasil

The giants of hadith science also clearly wrote that Imam Muhammad bin Ali al Baqir (as) used to narrate Mursal ahadith a lot

In Imam al-Dhahabi’s Siyar A’lam al-Nubala’ it testifies that Imam Muhammad b. ‘Alī al-Bāqir (rh) narrated mursal ahadith from the Holy Prophet Muhammad (saw):

١٥٨ – ابنه أبو جعفر الباقر (ع)

روى عن جَدَّيْه : النبي ﷺ ، وعلي رضي الله عنه مرسلاً، وعن جَديه وعائشة مرسلاً، الحسن والحسين مرسلاً أيضاً، وعن ابن عباس، وأم سلمة

“Abū Ja‘far al-Bāqir […] He narrated hadith from his ancestors—the Prophet Muhammad, ‘Alī [b. Abī Ṭālib], al-Ḥasan and al-Ḥusayn with mursal chains of narration. He also narrated from Ibn ‘Abbās, Abū Hurayra, Samura b. Jundub, Umm Salama, ‘Ā’isha with mursal chains of narration.”

[Arabic: Siyar A’lam al-Nubala’, no. 158, Vol. 4, pg. 401]
[English: Biography of Muhammad al-Baqir (d. 732) in al-Dhahabi’s “Siyar A’lam al-Nubala’” (ca. 1340)]

In Imam Ibn Hajar al-Asqalani’s Tahdhib al Tahdhib it testifies that that Imam Muhammad b. ‘Alī al-Bāqir (rh) narrated mursal ahadith on the authority of his forefathers (Ai’mmah Ahlul Bayt):

ع – محمد بن على بن الحسين بن على بن ابي طالب الهاشمي ابو جعفر الباقرامه بنت الحسن بن على بن ابي طالب، روى من ابيه وجديه الحسن والحسين وجدابيه على بن ابي طالب مرسل

“(Muhammad) b. ‘Alī b. al-Ḥusayn b. ‘Alī b. Abī Ṭālib Al Hashmi Abū Ja‘far al-Bāqir. His mother is the daughter of al-Ḥasan b. ‘Alī b. Abī Ṭālib • narrated from his father—’Ali ibn Hussain, his grandfather—Hussain ibn ‘Ali, granduncle—Hassan ibn ‘Ali, ‘Ali ibn Abi Talib (Mursal)…“

[Arabic: Tahdhib al Tahdhib, Vol. 9, pg. 350]
[English: Narrations of Imam al Baqir]

This proves Imam Baqir (as) used to narrate Mursal ahadith, on the authority of his forefathers (Ai’mmah Ahlul Bayt) and other Sahaba.

This and the principle of Ai’mmah Ahlul Bayt narrating without explicitly mentioning the Prophet Muhammad (saw), and the Tabi’un narrating matters of the unseen without mentioning the Prophet Muhammad (saw), prove without a shadow of a doubt that the narration in Dar Qutni is a hadith of the Messenger of Allah (saw).

Al-Shawkānī (d. 1250H)

The great scholar Al-Shawkani wrote all narrations on Mahdi/Messiah have the rank of Marfu’ ahadith (directly attributed to the Prophet (saw)) as no one other than the Prophet (saw) can prophecy. Hazrat Masih Maud (as) quoted him in his book,

شوکانی اپنی کتاب توضیح میں لکھتا ہے کہ آثار واردہ جو مسیح اور مہدی کے بارے میں ہیں وہ رفع ۔ میں ہیں کیونکہ پیشگوئیوں میں اجتہاد کو راہ نہیں ۔ مگر میں کہتا ہوں کہ بہت کی پیشگوئیاں مہدی اور مسیح کے بارے میں ایسی ہیں جو باہم تناقض رکھتی ہیں یا قرآن شریف کے مخالف ہیں یا سنت اللہ کی ضد ہیں اس صورت میں اگر ان کا رفع بھی ہوتا تاہم بعض اُن میں سے ہرگز قبول کے لائق نہ تھیں۔ ہاں حسب اقرارشوکانی صاحب کسوف خسوف کی پیشگوئی بلا شبہ رفع کے حکم میں ہے بلکہ یہ پیشگوئی مرفوع متصل حدیث سے بھی صد ہا درجہ قوی تر ہے۔ کیونکہ اس نے اپنے وقوع سے اپنی سچائی آپ ظاہر کر دی اور قرآن شریف نے اس کے مضمون کی تصدیق کی اور نیز قرآن شریف نے اس کے مقابل کی ایک اور پیشگوئی بیان فرمائی یعنی اونٹوں کے بیکار ہونے کی پیشگوئی ۔ اس زمینی نشان کا ذکر آسمانی نشان یعنی کسوف خسوف کا مصدق ہے۔ کیونکہ یہ دونوں نشان ایک دوسرے کے مقابل پڑے ہیں اور ایسا ہی تو ریت کے بعض صحیفوں میں اس کی تصدیق موجود ہے اور یہ مرتبہ ثبوت کا کسی دوسری حدیث مرفوع متصل کو جس کے ساتھ یہ لوازم نہ ہوں حاصل نہیں ۔ منہ

“Shawkani writes in his book “Tawdhih” that Athar about the Masih and Mahdi are in the category of Rafa’ (raised directly to the Messenger SAW) as prophecies cannot have personal opinion (ijtihad). However, I say that many prophecies about the Mahdi and Masih are such that contradict each other, or are against the Holy Quran, or are against the Sunnat of Allah (practice of God), in such a case even if they were Rafa’ some among them are still not worthy of being accepted. Yes, according to the view of Shawkani Sahib, the prophecy of the lunar and solar eclipse no doubt holds the rank of Rafa’, in fact it is much stronger than even a Marfu’ Mutassil hadith. This is because it has showed its own truth by being fulfilled, and the Holy Quran testifies to its subject-matter, and the Holy Quran further mentions another prophecy in comparison to it, i.e the prophecy of camels being rendered useless. This sign relating to the earth is a testement to the heavenly sign of the lunar and solar eclipses. This is because these two signs match one another. And just like this, some references of the Torah also testify to it, and no other Marfu’ Mutassil hadith having all these requirements, holds this level of proof.”

[Urdu: Nur ul Haqq Part 2, pg. 194]

Nūrul Ḥasan Khān (d. 1335H)

A huge Salafi scholar, son of Nawab Siddiq Hasan Khan. He explained the Ramadhan eclipses are among the signs of the Mahdi, he quoted the original source of this sign which is the hadith in Dar Qutni from Imam Baqir (as), he clarified regarding this Dar Qutni narration and several other narrations about the Mahdi narrated by the Imams of the Ahlul Bayt,

۔ ۸ رمضان میں سورج چاند کو گہن لگنا یہ روایت امام محمد بن علی باقر سے ہے انہوں نے کہا ہمارے مہدی کے لئے دو نشانیاں ہیں کہ جب سے خدا نے آسمان زمین کو پیدا کیا ہے آجتک نہیں ہوئین ایک یہ کہ پہلی رات رمضان کو کسوف قمر کا ہو گا دوسرے نصف رمضان میں سورج کو گہن لگیگا . رواه الدار قطني في سننه وعن ابن عباس رضي الله عنهما قال لا يخرج المهدى حتى تطلع من الشمس اية رواه البيهقي ونعيم بن حماد ۔

مہدی اولاد فاطمہ میں ہونگے اسلئے ائمہ اہلبیت کو زیادہ تر اعتناء اونکی علامات ظہور سے رہا کیا ہے یہ روایات اگر چه آثار ہین لکن حکم مرفوع میں ہین اسلئے کہ اجتہاد کو ایسے احوال مین کچه دخل و مجال نہیں ہے

8. The eclipse of the sun and moon in Ramadhan, this narration is from Imam Muhammad bin Ali Baqir, he stated for our Mahdi are two signs which have not occured since God created the skies and earth have not happened to this day, the first is that on the first night in Ramadhan a lunar eclipse will happen, and the second that in the middle of Ramadhan a solar eclipse will take place, narrated Dar Qutni in his Sunan, and Ibn Abbas (ra) said: The Mahdi will not emerge until a sign comes from the sun, narrated al-Bayhaqi and Nu’aym bin Hammad. […]

“The Mahdi will be from the children of Fatima, this is why there is greater attention from the Imams of the Ahlul Bayt regarding the signs of his advent, these narrations – although they are athar– their hukm (rank) is Marfu’ (hadith directly attributed to the Prophet Muhammad SAW), due to the fact that Ijtihad (personal opinion) has no place or power over these matters (prophecies)”

[Urdu: Iqtirab al-Sa’ah 106-107]

So, he clearly wrote the narration from Imam Baqir (as) in Sunan Dar Qutni is a hadith of the Messenger of Allah (saw), and is raised directly to him.

Sami al-Ghurayri

In his footnotes of Sheikh Mar’ees book on the endtimes, he not only accepted the Dar Qutni hadith and explained the sign as authentic, but he wrote clearly in the footnote that this is a Mursal hadith not a random qawl.

أنظر ، سنن الدار قطني : ٦٥/٢ – ١٠- علامات يوم القيامة للإمام الحافظ القرطبي أن ٦٧١ ها، طبع المكتبة التوفيقية ، أمام الباب الأخضر – سيدنا الحسين : ١٥ و ١٠٤، القول المختصر : ٢٠ – ٣ مرسلاً.

“(4) Look in Sunan Dar Qutni 2/65. Signs of the Qiyamah Imam Hafiz al-Qurtubi 671. […] Mursal“

[Arabic: Farāʾid Fawāʾid al-Fikr fī al-Imām al-Mahdī al-Muntaẓar pg. 255-256 footnote (3)]

Imam Dar Qutni

Obviously, Imam Dar Qutni knew these principles of hadith science. He recorded the narration of Imam Baqir (as) about eclipses among the ahadith of the Holy Prophet (saw) in the Chapter on eclipses. This proves that the status of this narration as a hadith was well-known.

These are all the ahadith under, ‘Bab Sifati Salati al Khusuf wal Kusuf wa Haiaatihimaa (Chapter on description of Lunar eclipse and solar eclipse prayers and their forms)‘ in which 10/1771 is the narration from Imam Baqir (as). This is the list,

(Under the chapter, highlighted in green are the other narrations, highlighted in purple is the narration from Imam Baqir (as))

Bab Sifati Salati al Khusuf wal Kusuf wa Haiaatihimaa (Chapter on the description of Lunar eclipse and solar eclipse prayers and their forms)

1/1762: Hadith of Prophet Muhammad (saw)
2/1763: says along the lines of “same narrated on the authority of Al Zuhri”
3/1764: Hadith of Prophet Muhammad (saw)
4/1765: Hadith of Prophet Muhammad (saw)
5/1766: Hadith of Prophet Muhammad (saw)
6/1767: Hadith of Prophet Muhammad (saw)
7/1768: Hadith of Prophet Muhammad (saw)
8/1769: Hadith of Prophet Muhammad (saw)
9/1770: Hadith of Prophet Muhammad (saw)
10/1771: Eclipse narration from Imam Baqir (as) of the Ahlul Bayt. (highlighted in purple)
11/1772: Hadith of Prophet Muhammad (saw)

Therefore, it is clear and obvious Imam Dar Qutni considered the narration from Imam Baqir (as) a hadith of the Prophet Muhammad (saw), otherwise, such an organization makes no sense. Imam Dar Qutni included the eclipse narration of Imam Baqir (as) among the ahadith, as a hadith of the Messenger of Allah (saw).

The Imam also obviously knew the principle of the Ahlul Bayt, and Marfu’ Mursal, so such an organization makes complete sense. In sum, Imam Dar Qutni himself knew this narration was a hadith.

Shia Sources

Although the Dar Qutni narration being a hadith has been indisputable proven from Sunni principles, in the Shia sect, the principle of the Ahlul Bayt narrating the ahadith of the Prophet (saw) without a chain of narration up to the Prophet Muhammad (saw) is also well known. There are thousands of ahadith in the Shia sect like this.

Another narration is found in Bihar al Anwar, this narration is from the same narrators who narrated the eclipse hadith. ‘Amr bin Shimr, and Jabir al Ju’fi. Therefore we know that the narrations from these two narrators on the authority of Imam Baqir (as) are Marfu’ ahadith despite the weakness of the narrators.

۲۷ – جا : ابن قولويه ، عن ابن عيسى ، عن هارون بن مسلم ، عن ابن أسباط ، عن ابن عميرة ، عن عمرو بن شمر ، عن جابر قال : قلت لأبي جعفر ا : إذا حد تتني بحديث فأسنده لي . فقال : حدثني أبي ، عن جدي ، عن رسول الله صلوات الله عليهم ، عن جبرئيل ، عن الله عز وجل، وكل ما أحدثك بهذا الإسناد

“Ibn Qulawayh reported from Ibn Isa, from Harun bin Muslim, from Ibn Asbat, from Ibn ‘Umayr, from ‘Amr bin Shimr, from Jabir who said: I said to Abu Ja’far (Imam Baqir): ‘When you narrate a Hadith to me, please provide me with the isnad (full chain of narrators)’ He said: ‘My father narrated to me from his grandfather, from the Messenger of Allah (saw), from Gabriel (), from Allah Almighty. And everything I narrate to you, it is from this sanad (chain).’

[Arabic: Bihar ul Anwar, Vol. 2, pg. 178]

The next two narrations from Imam Abu Abdullah Ja’far al Sadiq (as) are quite famous and are often quoted by Shias to show the principle of the Ahlul Bayt,

ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ هِشَامِ بْنِ سَالِمٍ وَحَمَّادِ بْنِ عُثْمَانَ وَغَيْرِهِ قَالُوا سَمِعْنَا أَبَا عَبْدِ الله  يَقُولُ حَدِيثِي حَدِيثُ أَبِي وَحَدِيثُ أَبِي حَدِيثُ جَدِّي وَحَدِيثُ جَدِّي حَدِيثُ الْحُسَيْنِ وَحَدِيثُ الْحُسَيْنِ حَدِيثُ الْحَسَنِ وَحَدِيثُ الْحَسَنِ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ  وَحَدِيثُ أَمِيرِ الْمُؤْمِنِينَ حَدِيثُ رَسُولِ الله ﷺ وَحَدِيثُ رَسُولِ الله قَوْلُ الله عَزَّ وَجَلَّ.

14. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ‘Umar ibn ’Abd al-‘Aziz from Hisham ibn Salim, Hammed ibn ‘Uthman and others who have said the following. “Abu ‘Abdallah  said, ‘My Hadith is the Hadith of my father. The Hadith of my father is the Hadith of my grandfather. The Hadith of my grandfather is the Hadith of Imam Husayn. The Hadith of Imam al-Husayn is the Hadith of Imam al- Hassan. The Hadith of Imam al-Hassan is the Hadith of Imam Ali . The Hadith of Imam Ali is the Hadith of the holy Prophet (s.a.) and the Hadith of the holy Prophet is the words of Allah, the Majestic, the Glorious.’”

[Al Kafi, Vol. 1, Book. 2, Ch. 17, no. 14]

ـ وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله  الْحَدِيثُ أَسْمَعُهُ مِنْكَ أَرْوِيهِ عَنْ أَبِيكَ أَوْ أَسْمَعُهُ مِنْ أَبِيكَ أَرْوِيهِ عَنْكَ قَالَ سَوَاءٌ إِلا أَنَّكَ تَرْوِيهِ عَنْ أَبِي أَحَبُّ إِلَيَّ وَقَالَ أَبُو عَبْدِ الله  لِجَمِيلٍ مَا سَمِعْتَ مِنِّي فَارْوِهِ عَنْ أَبِي.

4. It is narrated from him from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamza from abu Basir who has said the following: “Once I asked Abu ‘Abdillah , ‘Can I narrate a Hadith I hear from you as a Hadith of your father or narrate what I have heard from your father as your Hadith?’ The Imam said, ‘It is all the same. However, I would love if you narrate from my father.’ Abu ‘Abd Allah , once said to Jamil, ‘What you hear from me you may narrate as a Hadith of my father also.’”

[Al Kafi, Vol. 1, Book. 2, Ch. 17, no. 4]

Therefore all the ahadith of the Ahlul Bayt are just narrated on the authority of their forefathers, its all the same. They just dont explicitly mention the full chain as its obvious. This is now proven from both Sunni/Shia sources.

Holy Quran

The Holy Quran finishes all arguments. It says that clear knowledge of the unseen, like clear prophecies are only revealed to the Messenger of Allah.

عٰلِمُ الۡغَیۡبِ فَلَا یُظۡہِرُ عَلٰی غَیۡبِہٖۤ اَحَدًا اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ

He is the Knower of the Unseen, and He does not disclose His Unseen to anyone other than to a Messenger whom He chooses 

[Holy Quran 72:27-28]

Since the hadith in Dar Qutni is a prophecy, it can only be a hadith of the Prophet Muhammad (saw). Imam Baqir (as) had no power or authority to share such a prophecy from himself. This verse is enough as proof.

Hazrat Hakim Nuruddin Khalifatul Masih al Awal (ra)

سوال – کیا مرزا صاحب مہدی تھے

۔ جواب ہاں مہدی تھے۔ آپؐ کے صدق کی دلیل وہ حدیث ہے جو دار قطنی صفحہ ١٨٨ میں اہل بیت سے مروی ہے کہ ماہ رمضان میں سورج گرہن لگنے کی درمیانی تاریخوں میں اور چاند گرہن لگنے کی پہلی تاریخ میں ہوگا۔ یہ نشان آپ کے دعوای کے ساتھ ظاہر ہوا۔

Question: Is Mirza Sahib the Mahdi?

Answer:: Yes, he was the Mahdi. The proof for his (as) truthfulness is that hadith which is narrated by the Ahlul Bayt in Dar Qutni Page 188. That in Ramadan, the solar eclipse will happen on its middle date, and the lunar eclipse will happen on its date of it eclipse. This sign was manifested with his claim.

[Al Badr August 22 1912. no. 8, pg. 3]
[Khalifa Awal (ra) Q/A – Basics about Ahmadis]

He (ra) became the first Khalifa of Islam Ahmadiyya, and was a great famous Muhaddith in India. He (ra) has testified to the narration’s status as a hadith of the Prophet (saw) narrated through the Ahlul Bayt.

Imam Mahdi (as)

“The third objection that is raised is that this hadith is not Marfu‘ Muttasil and is merely a statement of Imam Muhammad al-Baqir, may Allah be pleased with him. The answer is that it was the practice of the Imams belonging to the Holy Prophet’s House that, on account of their personal eminence, they did not consider it necessary to record the chain of reporters by name, reaching all the way to the Holy Prophet, may peace and blessings of Allah be upon him. This practice of theirs is quite well known. Thus, there are hundreds of ahadith of this kind in the Shi‘ah sect; moreover, Imam Dar Qutni has included it in his collection among the sequence of the ahadith.

Furthermore, this hadith comprises a matter of the unseen that has actually manifested after 1300 years. It says, in brief, that, ‘At the time of the Promised Mahdi, the lunar eclipse will take place on the 13th night of Ramadan, and the solar eclipse will take place on the 28th day of the same month; and an event such as this will not happen in the time of any other claimant except the Promised Mahdi.’ It is quite obvious that no one except a Prophet can so vividly tell about a matter belonging to the unseen. Allah the Exalted says in the Holy Quran:

عٰلِمُ الۡغَیۡبِ فَلَا یُظۡہِرُ عَلٰی غَیۡبِہٖۤ اَحَدًا اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ

Meaning that, God does not communicate His knowledge of the unseen to anyone except His chosen Messengers. Now, since this prophecy has been fulfilled to the letter, claims that the hadith is inauthentic, or that it is a saying of Imam Muhammad al-Baqir, are lame excuses”

[English: Haqiqatul Wahi pg. 245-246]

Therefore, the narration in Dar Qutni is undoubtedly a hadith of the Messenger of Allah (saw).

Authenticity

The next greatest allegation is that the hadith in Dar Qutni is fabricated and weak and therefore cannot be used as evidence.

This is due to the narrators in the chain (عَنْ عَمْرِو بْنِ شِمْرٍ, عَنْ جَابِرٍ), ‘Amru bin Shimr, and Jabir al-Ju’fi who are narrating on the authority of Imam Baqir (as). The scholars of hadith have written about the weakness of these narrators, for example, Yahya bin Ma’in and Imam Dahabi have called these narrators weak.

Even though the weakness of these narrators is recognized, this allegation is baseless, this hadith can be used as evidence due to many reasons.

Mullah’s Hypocrisy

Ahmadis are not even obliged to establish the individual authenticity of the hadith in Dar Qutni, the miracle of the eclipses is not affected at all by it.

The Mullahs themselves accepted this hadith and challenged Hazrat Mirza Ghulam Ahmad (as) to bring forth this sign, so the eclipse sign happened in response to their demand and the prayer of the Mahdi as previously explained. So to speak on the narrators of the hadith after such an incident is extreme hypocrisy.

View of Scholars

The scholars accepted this hadith in Dar Qutni, and continuously wrote that it would be fulfilled for the Mahdi for 1100 years. Not one of the great Muhatithun weakened. They had good reason to do so, they knew this eclipse sign was authentic.

In fact, the giant Deobandi Sunni scholar Rashid Ahmad Gangohi explicitly said the Dar Qutni hadith has never been rendered. While the great Abdul Jabbar Ghaznavi orally answered the hadith is Sahih as Hazrat Maulana Ibrahim Baqapuri (ra), an Ahmadi witness testified.

External Sources

This hadith is based off the Holy Quran and is a commentary of it, The Holy Quran already established Messiah/Mahdi’s eclipse signs independently, without any need of the Dar Qutni hadith.

Moreover, Ulema received Wahi’ (look in Wahi’ of Ulema section) about this eclipse sign. And the Bible also independently establishes this sign. This shows that this hadith is genuine and not a lie.

Imam Dar Qutni

Imam Dar Qutni himself wrote that Jabir ul Ju’fi’s narrations can be accepted if they are confirmed through other paths on the authority of the great scholars (Ai’mmah) of hadith.

١٤٣ – جابر بن يزيد الجعفي.
إن اعتبر له بحديث بعد حديث صالح إذا كان / عن الأئمة

“143 – Jabir bin Yazid al-Ju’fi.

If he is corroborated by another hadith which is on the authority of the A’immah, then his hadith can be considered authentic.”

[Arabic: Al-Dhu’afa’ wal Mutarukun pg. 99]

Its established below that the hadith in Dar Qutni is indeed established through many paths on the authority of the Ai’mmah (Tabi’un), so the Dar Qutni hadith is no doubt authentic according the principle of Imam Dar Qutni himself. It now makes sense why Imam Dar Qutni chose to write down this hadith in his Sunan.

Support from Sahih Ahadith

Why did the scholars believe that the sign of the eclipses in Dar Qutni was an authentic hadith regarding the Mahdi despite the weakness of the narrators ‘Amru bin Shimr, and Jabir al-Ju’fi? The answer is that although this lone narration in Dar Qutni is weak in and of itself, it has support from other Sahih ahadith which the scholars used to quote alongside the Dar Qutni hadith! This is why the hadith in Dar Qutni was also considered authentic.

 أخبرنا أبو نَصْر ابنُ قَتَادَة، حدثنا محمدُ بنُ أحمدَ بنِ حَامِد العَطَّار، أخبرنا أحمدُ بنُ الحَسن بنِ عَبدِ الجَبَّار، حدثنا يَحيى بنُ مَعِين، حدثنا عبدُ الرَّزاق، أخبرنا مَعْمَر ، عن ابْنِ طَاوُس، عَن عَلِي بنِ عبد الله بنِ عَباس قال: لا يَخرُجُ المَهدِيُّ حتى تَطْلُعَ مَع الشَّمسِ آيَةٌ

Abu Nasr ibn Qatada informed us, Muhammad ibn Ahmad ibn Hamid al-Attar told us, Ahmed ibn al-Hasan ibn Abdul Jabbar narrated to us, Yahya ibn Ma’in narrated to us, Abdul Razzaq informed us, Ma’mar narrated to us, from Ibn Tawus, from Ali ibn Abdullah ibn Abbas who said: “The Mahdi will not emerge until a sign appears with the sun.”

[Arabic: al-Bă’th wăl-Nūshūr pg. 136-137]

Imam Bayhaqi wrote this authentic narration in his book under the chapter on the Mahdi’s advent, and Imam Nu’aym bin Hammad did the same. When Sunni scholars, Hazrat Mirza Ghulam Ahmad (as), or Ahmadis say that the hadith in Dar Qutni is also recorded by al-Bayhaqi, this narration is meant.

حَدَّثَنَا ابْنُ الْمُبَارَكِ، وَابْنُ ثَوْرٍ، وَعَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنِ ابْنِ طَاوُسٍ، عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، قَالَ: لَا يَخْرُجُ الْمَهْدِيُّ حَتَّى تَطْلُعَ الشَّمْسُ آيَةً

مقطوع صحيح الإسناد

“951 – Ibn al-Mubarak, and Ibn Thawr, and Abdur-Razzaq narrated from Ma’mar, from Ibn Tawus, from Ali ibn Abdullah ibn Abbas who said: ‘The Mahdi will not emerge until the sun rises as a sign.'”

Maqtu’ Sahih-al-Isnad

[Arabic: Kitabul Fitn edited by Abdullah al-Sissi, Vol. 1, pg. 566]

Abdullah al-Sissi the research scholar has clearly written its Sahih. This Sahih narration is Hadith Maqtu’ (Tabi’i narration) but has the hukm (rank) of a Marfu’ hadith as explained in the section of Tabi’un narrating ahadith without explicitly mentioning the Messenger of Allah (saw). It speaks about the same sign as the hadith in Sunan Dar Qutni.

Imam Suyuti, Ibn Hajar al-Haytami, al-Muttaqi al-Hindi, Nawab Siddiq Hasan Khan, and especially Nurul Hasan Khan and al Barzanji, all quoted this narration in support of the hadith in Dar Qutni, pointing to the fact that these narrations mention the same eclipse sign for the Mahdi. This not only proves that these scholars accepted the hadith in Dar Qutni but also that the hadith has support from Sahih paths according to these scholars. As Nurul Hasan Khan clearly wrote,

۔ ۸ رمضان میں سورج چاند کو گہن لگنا یہ روایت امام محمد بن علی باقر سے ہے انہوں نے کہا ہمارے مہدی کے لئے دو نشانیاں ہیں کہ جب سے خدا نے آسمان زمین کو پیدا کیا ہے آجتک نہیں ہوئین ایک یہ کہ پہلی رات رمضان کو کسوف قمر کا ہو گا دوسرے نصف رمضان میں سورج کو گہن لگیگا . رواه الدار قطني في سننه وعن ابن عباس رضي الله عنهما قال لا يخرج المهدى حتى تطلع من الشمس اية رواه البيهقي ونعيم بن حماد ۔

مہدی اولاد فاطمہ میں ہونگے اسلئے ائمہ اہلبیت کو زیادہ تر اعتناء اونکی علامات ظہور سے رہا کیا ہے یہ روایات اگر چه آثار ہین لکن حکم مرفوع میں ہین اسلئے کہ اجتہاد کو ایسے احوال مین کچه دخل و مجال نہیں ہے

“8. The eclipse of the sun and moon in Ramadhan, this narration is from Imam Muhammad bin Ali Baqir, he stated for our Mahdi are two signs which have not occured since God created the skies and earth have not happened to this day, the first is that on the first night in Ramadhan a lunar eclipse will happen, and the second that in the middle of Ramadhan a solar eclipse will take place, narrated Dar Qutni in his Sunan, and Ibn Abbas (ra) said: The Mahdi will not emerge until a sign comes from the sun, narrated al-Bayhaqi and Nu’aym bin Hammad. […]”

[Urdu: Iqtirab al-Sa’ah 106-107]

He brought the Sahih hadith from Ali bin Abdullah bin Abbas (ra) in support of the hadith in Dar Qutni, saying they mention the same sign. This proves the hadith in Dar Qutni has support from Sahih sources.

The sign emerging from the sun is the solar eclipse that is supposed to happen for the Mahdi in Ramadhan.

Hazrat Ahmad (as) writes,

وأخرج مثله البيهقي وغيره من المحدثين

اور اسی کی مانند بیہقی اپنی کتاب میں ایک حدیث لایا ہے اور ایسا ہی بعض دوسرے محدث بھی

“And similar to it [Dar Qutni hadith], a hadith has been brought forward by Bayhaqi in his book, and just like this other Muhadiths have done so as well”

[Urdu: Nur ul Haqq Part 2, pg. 196]

These are the other three sahih ahadith that support the Dar Qutni hadith,

قَالَ الْوَلِيدُ: فَأَخْبَرَنَا صَفْوَانُ بْنُ عَمْرٍو، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ كَثِيرِ بْنِ مُرَّةَ الْحَضْرَمِيِّ، قَالَ: آيَةُ الْحِدْثَانِ فِي رَمَضَانَ عَلَامَةُُ فِي السَّمَاءِ، بَعْدَهَا اخْتِلَافٌ فِي النَّاسِ، فَإِنْ أَدْرَكْتَهَا فَأَكْثِرْ مِنَ الطَّعَامِ مَا اسْتَطَعْتَ

مقطوع صحيح الإسناد

He said: “Al-Waleed informed us, Safwan ibn Amr, from Abdul Rahman ibn Jubayr ibn Nufayr, from Kathir ibn Murrah al-Hadrami, who said: The sign (aya) of disaster in Ramadan will be a sign (‘alama) in the heavens. After that there will be differences between the people, so if you live to see that, prepare as much food as you can”

Maqtu’ Sahih-al-Isnad

[Arabic: Kitabul Fitn edited by Abdullah al-Sissi, Vol. 1, 363-364]

حَدَّثَنَا ابْنُ وَهْبٍ، عَنِ ابْنِ عَيَّاشٍ، عَنْ صَفْوَانَ بْنِ عَمْرٍو، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ، عَنْ كَثِيرِ بْنِ مُرَّةَ، قَالَ: لَأَنْتَظِرُ آيَةَ الْحِدْثَانِ فِي رَمَضَانَ مُنْذُ سَبْعِينَ سَنَةً

مقطوع صحيح الإسناد

Narrated to us Ibn Wahb, from Ibn Ayyash, from Safwan ibn Amr, from Abdul Rahman ibn Jubayr, from Kathir ibn Murrah, who said: “I have expected the sign of disaster during Ramadan for seventy years.”

Maqtu’ Sahih-al-Isnad

[Arabic: Kitabul Fitn edited by Abdullah al-Sissi, Vol. 1, 363-364]

 حَدَّثَنَا جُنَادَةُ بْنُ عِيسَى، عَنْ أَرْطَاةَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ، عَنْ كَثِيرِ بْنِ مُرَّةَ، قَالَ: إِنِّي لَأَنْتَظِرُ آيَةَ الْحِدْثَانِ فِي رَمَضَانَ مُنْذُ سَبْعِينَ سَنَةً

مقطوع صحيح الإسناد

Narrated to us Junadah ibn ‘Isa, from Artah, from Abdul Rahman ibn Jubayr, from Kathir ibn Murrah, who said: “Indeed, I have expected the sign of disaster during Ramadan for seventy years.”

Maqtu’ Sahih-al-Isnad

[Arabic: Kitabul Fitn edited by Abdullah al-Sissi, Vol. 1, 363-364]

All these narrations are ahadith of the Prophet (saw) just like the hadith in Dar Qutni. Even though they were narrated from Imam Kathir bin Murra or Imam Ali bin Abdullah, they hold the rank of Marfu’ (ahadith of the Messenger of Allah) even though they are Maqtu’ (narrations of Tabi’een).

Imam Kathir and Imam Ali bin Abdullah were Tabi’een narrating matters of the unseen, without explicity mentioning the Messenger of Allah (saw) – the principle previously explained regarding the Imam Baqir (as) hadith in Dar Qutni applies to all these narrations as well.

Imam Muttaqi al-Hindi wrote a huge text about the eclipse sign and brought these sahih ahadith to support the hadith in Dar Qutni clarifying the eclipse sign is authentic.

Nawab Siddiq Hasan Khan also brought these narrations from Imam Kathir to support the hadith in Dar Qutni, about the eclipse sign in Ramadhan. Therefore its certain that the Dar Qutni hadith is authentic due to support of other sahih ahadith which the scholars brought to light.

Kathir bin Murra al-Haydrami preceded Imam Baqir (as). Imam Kathir passed away in 80-90H while Imam Baqir (as) passed away in 114H and was born in 57H. So this proves that the Ramadhan eclipses signs for the Mahdi were well-known even before Imam Baqir (as).

Imam Kathir was among the greatest Tabi’un, and a senior Tabi’i. He met 70 Badri Sahaba and collected ahadith from them. The father of the great Umar bin Abdul Aziz (Umar II), ‘Abdul ‘Aziz ibn Marwan asked Imam Kathir to share the ahadith he collected except for the hadith of Abu Hurayrah (ra) which ‘Abdul ‘Aziz already had.

Infact, Imam Kathir may have been the earliest collector of ahadith, preceding Imam Zuhri. This shows the immense status of this Tabi’i. Obviously he received this news about signs in heaven in Ramadhan from the various Sahaba he met from the Messenger of Allah (saw). And this caused him to wait 70 years for the fulfilment of this sign.

The fact that he waited so long shows that he wouldn’t be waiting, especially 70 years, for something which was speculative which he got from other religious scriptures like the Ahlul-Kitab. This adds another layer of certainty to these being ahadith of the Prophet (saw) though that was already proven clearly.

The meaning of “sign of disastor is a sign in the heavens in Ramadhan” is that this sign in the sky (eclipses) in the month of Ramadhan will be a forerunner to some sort of disastor. And this was also fulfilled in 1894 AD as those eclipses that happened to support Hazrat Mirza Ghulam Ahmad (as) were forerunners to the punishment of the plague that happened a few years later. The reason why the plague happened was due to the argument being clinched on the opponents as previously explained.

Other weak narrations also clearly prove the sign of the eclipses in Ramadhan. Though these are weak, they prove that the sign of the eclipses are ahadith of the Prophet (saw). The following narrations are very important and support the Dar Qutni hadith.

حَدَّثَنَا سَعِيدُ أَبُو عُثْمَانَ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ، قَالَ: «إِذَا بَلَغَ الْعَبَّاسُ خُرَاسَانَ طَلَعَ بِالْمَشْرِقِ الْقَرْنُ ذُو الشَّفَا، وَكَانَ أَوَّلَ مَا طَلَعَ بِهَلَاكِ قَوْمِ نُوحٍ حِينَ غَرَّقَهُمُ اللَّهُ، وَطَلَعَ فِي زَمَانِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ حَيْثُ أَلْقَوْهُ فِي النَّارِ، وَحِينَ أَهْلَكَ اللَّهُ فِرْعَوْنَ وَمَنْ مَعَهُ، وَحِينَ قُتِلَ يَحْيَى بْنُ زَكَرِيَّا، فَإِذَا رَأَيْتُمْ ذَلِكَ فَاسْتَعِيذُوا بِاللَّهِ مِنْ شَرِّ الْفِتَنِ، وَيَكُونُ طُلُوعُهُ بَعْدَ انْكِسَافِ الشَّمْسِ وَالْقَمَرِ، ثُمَّ لَا يَلْبَثُونَ حَتَّى يَظْهَرَ الْأَبْقَعُ بِمِصْرَ

مقطوع ضعيف

Narrated to us Sa’id Abu ‘Uthman, from Jabir, from Abu Ja’far, who said: “When the Abbasid reached Khurasan, the comet Dhul-Sineen rose in the east.! The first time it rose was for the destruction of the people of Noah, when God flooded them, and then it rose during the time of Abraham when they threw him into the Fire.’ Then when God caused Pharaoh and those with him to perish, and when John son of Zachariah was murdered—so when you see this, take refuge in God from the evil of the tribulations. Its rising will be after the eclipsing of the sun and the moon, then they will not be long until the Spotted One (al-abqa`) appears in Egypt.”

Maqtu’ Da’if

[Arabic: Kitabul Fitn edited by Abdullah al-Sissi, Vol. 1, 355]

In some books its written, the comet’s rising will be before the eclipsing of the sun and moon, like in some manuscripts of Imam Muttaqi al Hindi’s book. This hadith is also from Imam Baqir (as), and it speaks about a comet called Dhul Sineen. It appeared many times over history and would appear close to the time of the lunar and solar eclipse. These are the same lunar and solar eclipses of the Mahdi in the Dar Qutni hadith narrated by the same Imam Baqir (as).

This was also fulfilled in the time of Hazrat Mirza Ghulam Ahmad (as), in 1882 AD, the Dhul Sineen comet appeared (the Great September Comet of 1882). The scholars of Islam testified that this is the Dhul Sineen comet of the Mahdi like Nawab Siddiq Hasan Khan wrote. A few years later, in 1894 AD, the eclipses of the sun and the moon happened in Ramadhan. Can signs get more clearer?

The ‘weak’ narrator Jabir al Ju’fi is also in this chain, but his narrations were fulfilled with such clarity, its impossible to continue calling him a liar. Some Sunni scholars (ex. Sufyan at Thawri) strengthed Jabir al Ju’fi while some weakened him, it seems the first view proved correct due to the clear fulfilment of his ahadith. According to the Shia sect, Jabir al Ju’fi was a very pious man and a close companion of Imam Baqir (as), the Shia sect’s view on this man has been proven true by God by fulfilling multiple ahadith he narrated.

 قَالَ ابْنُ لَهِيعَةَ: فَأَخْبَرَنِي عَبْدُ الْوَهَّابِ بْنُ بُخْتٍ، عَنْ مَكْحُولٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: فِي رَمَضَانَ فِي السَّمَاءِ آيَةٌ لِلَيْلَتَيْنِ خَلَتَا أَوْ بَقِيَتَا، وَفِي شَوَّالٍ الْمَهْمَةُ، وَفِي ذِي الْقَعْدَةِ الْمَعْمَعَةُ، وَفِي ذِي الْحِجَّةِ النَّزَائِلُ، وَفِي الْمُحَرَّمِ وَمَا الْمُحَرَّمُ؟

مرفوع مرسل ضعيف

Ibn Lahia’a said: “Abdul Wahhab ibn Bukht informed me, from Mak’hul, who said: The Messenger of Allah (peace be upon him) said: The Messenger of God said: In Ramadan there will be a sign in the heavens either two nights from the beginning or the end [of the month], then in Shawwal, waste, and in Dh al-Qa‘da, an uproar, in Dht al-Hijja, things coming down (naza’il), and in Muharram, what a Muharram!'”

Marfu’ Mursal Da’if

[Arabic: Kitabul Fitn edited by Abdullah al-Sissi, Vol. 1, 357]

This Makhul, is the great Tabi’i, Makhul al Shami al Dimishqi, a contemporary of Imam Baqir (as), he narrated straight on the authority of the Prophet (saw) about eclipse sign. In the Urdu translation from Sunnis it further clarifies:

مکحول شامی سے روایت ہے کہ رسول اللہ ﷺ نے فرمایا ۳۰ رمضان یا ۲۸ رمضان کو آسمان پر ایک علامت دکھائی دے گی، ماہ شوال میں بلا و آفت نازل ہوگی، ذی قعدہ میں فنا ہوگا ، ذی الحجہ میں حجاج کو لوٹے جانے کے حادثات ہوں گے اور محرم تو کیا ہے محرم؟

“Makhul Shami narrates that the Messenger of Allah (saw) said: On 30th Ramadhan or 28th Ramadhan a sign will be seen in the sky, there will be a calamity and epidemic in the month of Shawwal, in Dhu al-Qi’dah there will be annihilation, in Dhu al-Hijjah there will be incidents with the Hajj pilgrims, and as for Muharram, what a Muharram!”

[Urdu: Kitabul Fitn pg. 128]

So the Messenger of Allah (saw) clearly narrated that a sign will occur in the sky on either the 30th or 28th of Ramadhan. The solar eclipse happened on the 28th of Ramadhan in 1894 AD as per the 13th/28th Ramadhan interpretation. This refutes the 1st/15th interpretation, and was clearly fulfilled. It also proves that the narration of Imam Baqir (as) in Dar Qutni was a hadith of the Prophet (saw).

In other narrations there is some discrepancy as it says sound in Ramadhan, and in some other narrations it says sign in heavens. The sign in heavens is also accurate as Imam Kathir etc. also narrated sign in heaven in Ramadhan.

حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ مَسْلَمَةَ بْنِ عُلَيَّ، عَنْ قَتَادَةَ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ أَبِي هُرَيْرَةَ عن النَّبِيِّ ﷺ قَالَ: «تَكُونُ آيَةٌ فِي شَهْرٍ رَمَضَانَ، ثُمَّ تَظْهَرُ عِصَابَةٌ فِي شَوَّالٍ ، ثُمَّ تَكُونُ مَعْمَعَةٌ فِي ذِي الْقَعْدَةِ، ثُمَّ يُسْلَبُ الْحَاجُّ فِي ذِي الْحِجَّةِ، ثُمَّ تُنْتَهَكُ الْمَحَارِمُ فِي الْمُحْرِمِ، ثُمَّ يَكُونُ صَوْتُ فِي صَفَرٍ، ثُمَّ تَنَازَعُ الْقَبَائِلِ فِي شَهْرَيْ رَبِيعٍ، ثُمَّ الْعَجَبُ كُلُّ الْعَجَبِ بَيْنَ جُمَادَى وَرَجَبٍ، ثُمَّ نَاقَةٌ مُقْتِبَةٌ خَيْرٌ مِنْ دَسْكَرَةٍ تَغِلُّ مِائَةَ أَلْفٍ .

مرفوع ضعيف جدا

“Narrated by Abu Huraira: The Prophet (saw) said: There will be a sign in the month of Ramadan, then a group will appear in Shawwal, then there will be annihilation, then in Dhul Hijja the pilgrimage will be pillaged, then sanctities will be violated in Muharram, then there will be a sound in Safar, the tribes will fight in the [two] months of Rabi, then there will be what an amazing thing in Jumada al-Rajab! Then a saddled she-camel would be better than a village yielding 100,000 [dirhams].”

Marfu’ Da’if Jiddan (very weak)

[Arabic: Kitabul Fitn edited by Abdullah al-Sissi, Vol. 1, 359]

Though weak in chain, these narrations prove that this eclipse sign is from the Prophet Muhammad (saw), and are further proof for the hadith in Dar Qutni.

These weak and sahih narrations prove without a shadow of a doubt that the hadith in Dar Qutni is Sahih in meaning.

Hazrat Mirza Ghulam Ahmad (as) said,

وللحديث طرق أخرى من الثقات فلتنظر ما اخرجه نعيم بن حماد و ابو الحسن الخيري في الجزئيات روايتا عن على بن عبد الله بن عباس فتفكر كذوى الدرايات واخرج مثله الحافظ ابوبكر بن احمد بن الحسن وكذلك عن كثير بن مرة الحضرمي والبيهقي | والقرآن مهيمن على كلها بالبينات المحكمات

“And the hadith has other paths through reliable narrators. Look at what Nu’aym ibn Hammad and Abu al-Hasan al-Khayri have narrated in detail from Ali ibn Abdullah ibn Abbas. Ponder upon them like someone endowed with discernment. Similarly, al-Hafiz Abu Bakr bin Ahmad bin al-Hasan has narrated the same, as well as Kathir bin Murrah al-Haydrami and al-Bayhaqi. And the Qur’an dominates over all of them with clear, decisive evidences.”

[Arabic Footnote 17: Nur ul Haqq Part 2, pg. 262]

So Hazrat Mirza Ghulam Ahmad (as) also know that the hadith in Dar Qutni had support through other reliable chains and narrators. He quoted all the examples previously explained, and quoted by other scholars. But at the end, since the Holy Quran also clearly mentions the eclipse sign, what argument is left? The hadith in Dar Qutni has gained support from the Word of God.

Another famously quoted hadith to support Mahdi’s eclipses is found in almost every reference on the Views of Scholars article, its originally from Kitabul Fitn, almost all scholars quoted this narration alongside the narration in Dar Qutni. They accepted this narration and also the narration in Dar Qutni.

قَالَ: وَحُدِّثْتُ عَنْ شَرِيكٍ، أَنَّهُ قَالَ: بَلَغَنِي أَنَّهُ قَبْلَ خُرُوجِ الْمَهْدِيِّ تَنْكَسِفُ الشَّمْسُ فِي شَهْرِ رَمَضَانَ مَرَّتَيْنِ

“He said: And it was narrated on the authority of Sharik, he said: ‘It reached me that before the advent of the Mahdi, the sun will eclipse twice in the month of Ramadhan.'”

[Arabic: Kitabul Fitn pg. 229-230]

This narration is also weak in chain, but adds further support. It was fulfilled clearly (showing its Sahih), and was famously quoted by the scholars. This Sharik is Sharayk bin ‘Abdullah al-Qazi (Judge).

Mahdi Ahadith: Most Weak

All Mahdi hadith have jarh (criticism) on the narrators of the hadith, so to only call out the jarh (criticism) on this one narration due to ‘Amr bin Shimr and Jabir al Ju’fi, but accept the other ahadith about the Mahdi without question is hypocrisy. Hazrat Mirza Ghulam Ahmad (as) writes,

It is not the principle of Muhadditheen that a hadith is immediately declared fabricated just by a minor criticism of a narrator. After all, by what rank are the hadiths believed about the Mahdi? Are all their narrators free from criticism? Rather, as Ibn Khaldun has written, all the people of hadith know that not a single hadith of the Mahdi is free from [Jarh] criticism. Yet accepting those Mahdi hadiths as if rejecting them is disbelief, even though they are all filled with [Jarh] criticism. And to reject a hadith that is also proven through other methods, and whose purport is verified by the Quranic verse “The sun and the moon are brought together”, is this faithfulness? The collectors of ahadith did not throw away every hadith with some criticism, otherwise it would have been difficult for them to collect all the reports and narrations. These things are known to everyone, but now envy is raging.”

[Urdu: Tohfa Golarviyya pg. 133-137]

Fulfilment: Greatest Testimony

Besides hadith science, since the hadith is fulfilled then its sahih without a shadow of a doubt. How can God fulfil a fabrication in support of a fabricator Mahdi using eclipses in heaven?! The hadith has shown its own authenticity.

This is the principle of the Holy Quran, Sahih Ahadith, and pious scholars. Hazrat Mirza Ghulam Ahmad (as) has explained this in detail.

Shaykh Hamood bin ‘Abdullah at-Tuwayjiri (d. 1413H)

A huge Salafi scholar and Sheikh. He wrote in his book on end times,

وبعض الأمور التي ورد الإخبار بوقوعها لم ترو إلا من طرق ضعيفة، وقد ظهر مصداق كثير منها، ولا سيما في زماننا، وذلك مما يدل على صحتها في نفس الأمر، وكفى بالواقع شاهدا بثبوتها وخروجها من مشكاة النبوة، وأنا أذكر منها ما تيسر، وأنبه على ما يحتاج إلى التنبيه عليه إن شاء الله تعالى.

“Some of the matters whose occurrence was reported were narrated only from weak paths, and many of them have been fulfilled, especially in our time, which indicates their authenticity in the same matter, and it is sufficient in fact as a witness to their proof and their emergence from the niche of prophethood. I will mention what is available, and point out what needs attention, Insh’Allah.”

[Arabic: I’thaf al-Jama’ah bima ja’a fi al-Fitn wa al-Malahim wa Ashrāt al-Sā’ah pg. 12]

The fulfilment of weak narrations is enough proof that they were truely from the Prophet Muhammad (saw).

Ahmad al-Ghumari (d. 1380H)

He wrote in support of a weak hadith relating to the state of Muslims saying since its clearly fulfilled, how can it be denied?

…اللهم لا يدركني زمان، ولا تدركوا زماناً لا يتبع فيه العليم، ولا يستحيا فيه من الحليم، قلوبهم قلوب الأعاجم، وألسنتهم السنة العرب

فكيف يكون الحديث ضعيفاً وقد ظهر مصداقه بعد مضي أزيد من ألف سنة ؟

“‘O Allah may the time not overtake me, and may you not be overtaken by the time in which Al Aleem is not followed, and in which no one feels ashamed of Al Haleem. Their hearts are like the hearts of the strangers, and their tongues the Arabic tongue.’ […]

So how can a Hadith be weak when its truth has been revealed after more than a thousand years have passed?!“

[Arabic: Al-Madawi l’al Al Jami As-Saghir Wa-sharhi Al-Manawi, Vol. 2, pg. 169-170]

Holy Quran

According to the Holy Quran, a clear prophecy (unseen) cannot by revealed to anyone other than a Messenger of God,

عٰلِمُ الۡغَیۡبِ فَلَا یُظۡہِرُ عَلٰی غَیۡبِہٖۤ اَحَدًا اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ

He is the Knower of the Unseen, and He does not disclose His Unseen to anyone other than to a Messenger whom He chooses 

[Holy Quran 72:27-28]

So, if ‘Amr bin Shimr, and Jabir al Ju’fi fabricated this hadith about eclipses and falsely attributed it to Imam Baqir (as), then there was no way for it to be fulfilled. However, since it was fulfilled clearly after 1300 years, that is indisputable proof that the hadith was from the Messenger of Allah (saw). No lying narrator has power over the unseen.

The Holy Quran also states that if an unreliable person narrates some news to you then confirm it, but it does not say that you must immediately reject it as fabricated information,

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ جَآءَکُمۡ فَاسِقٌۢ بِنَبَاٍ فَتَبَیَّنُوۡۤا اَنۡ تُصِیۡبُوۡا قَوۡمًۢا بِجَہَالَۃٍ فَتُصۡبِحُوۡا عَلٰی مَا فَعَلۡتُمۡ نٰدِمِیۡنَ

O ye who believe! if an unrighteous person brings you any news, ascertain the correctness of the report fully, lest you harm a people in ignorance, and then become repentant for what you have done.

[Holy Quran 49:7]

The eclipse hadith has been confirmed through multiple paths, and the Holy Quran. And Allah Almighty Himself has confirmed the hadith by fulfuling it for a claimant of Mahdihood so there is no doubt the hadith is Sahih. Saying anything else is disrespectful to God.

ؕ اِنَّ الظَّنَّ لَا یُغۡنِیۡ مِنَ الۡحَقِّ شَیۡئًا

Mere conjecture is incomparable with absolute certainty.

[Holy Quran 10:37]

Conjecture (zann) is what the science of ahadith is based off of. However. for the Dar Qutni hadith and other fulfilled ahadith, suspicion on narrators has no weight in front of the clear fulfilment of the prophecy (absolutely certainty).

Messenger of Allah (saw)

The Messenger of Allah (saw) also confirmed this principle that seeing the fulfilment of a prophecy is greater than any suspicion due to the the criticism on narrators. This is found in the famous hadith,

قال رسول الله صلى الله عليه وسلم: ليس الخبر كالمعاينة

The Messenger of Allah (saw) said: Obtaining news (hearing) is not like seeing (experiencing it fully)

[Musnad Ahmad 1842]

Therefore, seeing and experiencing a prophecy of a hadith being visibly fulfilled is above any criticism based on the jarh of narrators (hearing/obtaining news on the narrators from books).

This golden principle is timeless. A fulfilled hadith is experiencing that hadith with one’s own eyes, and that would be beyond any criticism done by a scholar of hadith on the precepts of obtaining news from historical sources, and historical sources have a level of conjecture and probability.

Since the Dar Qutni hadith was clearly fulfilled to the letter, the jarh on the narrators has no effect on the authenticity of the hadith.

Imam Mahdi (as)

Hazrat Mirza Ghulam Ahmad (as) has eluciadated this principle in many places,

یادر ہے کہ کسی حدیث کی سچائی پر اس سے زیادہ کوئی یقینی اور قطعی گواہی نہیں ہو سکتی کہ و ہو سکتی کہ وہ حدیث اگر کسی پیشگوئی پر مشتمل ہے تو وہ پیشگوئی صفائی سے پوری ہو جائے کیونکہ اور سب طریق اثبات صحت حدیث کے ظنی ہیں مگر یہ حدیث کا ایک چمکتا ہوا زیور ہے کہ اس کی سچائی کی روشنی پیشگوئی کے پورے ہونے سے ظاہر ہو جائے کیونکہ کسی حدیث کی پیشگوئی کا پورا ہو جانا اس حدیث کو مرتبہ ظن سے یقین کے اعلیٰ درجہ تک پہنچا دیتا ہے اور ایسی حدیث کے ہم رتبہ اور یقینی مرتبہ میں ہم پلہ کوئی حدیث نہیں ہو سکتی گو بخاری کی ہو یا مسلم کی ۔ اور ایسی حدیث کے سلسلۂ اسناد میں گو بفرض محال ہزار کذاب اور مفتری ہو اس کی قوت صحت اور مرتبہ یقین کو کچھ بھی ضرر نہیں پہنچا سکتا کیونکہ وسائل محسوسہ مشہودہ بدیہہ سے اُس کی صحت کھل جاتی ہے اور ایسی کتاب کا یہ امر فخر ہو جاتا ہے اور اس کی صحت پر ایک دلیل قائم ہو جاتی ہے جس میں ایسی حدیث ہو پس دارقط ہے جس میں ایسی حدیث ہو پس دار قطنی کا فخر ہے جس کی حدیث ایسی صفائی سے پوری ہوگئی ۔ منہ

“* Remember that for any hadith, there is no testimony more certain and indisputable (qati’), than – if that hadith is based upon a prophecy – that the prophecy is clearly fulfilled. Because all other methods of verifying the authenticity of a hadith are suspect, however it is the shining jewel of a hadith that the light of its truth is manifested through the fulfillment of its prophecy. That is because the fulfilment of the prophecy in a hadith raises it from the rank of uncertainty to the high rank of certainty, and no hadith can match the status and high rank of certainty that this hadith possesses – be it from Bukhari or Muslim. And suppose, even if such hadith, in its sequence of narrators (silsila isnad) has a thousand fabricators and liars – no harm is done to the health of its authenticity and its rank of certainty, since its authenticity is revealed through visible, tangible, and evident means. And, it is a matter of pride for such a book, and a proof of its authenticity is established, which possesses such a hadith. Therefore, it is the pride of Dar Qutni, whos hadith was fulfilled with such clarity.”

[Urdu: Tohfa Golarviyya pg. 140]

“And if there is a Hadith containing a prophecy, which is considered inauthentic by experts of Hadith, but the prophecy contained in it is fulfilled, either in your lifetime or from before, you ought to accept such a Hadith to be true and consider the scholars and narrators of the Hadith, who considered it to be weak and fabricated, as being mistaken or even liars. Hundreds of Hadith which contain prophecies are considered doubtful, fabricated, or weak by Hadith scholars. If any such Hadith happens to come true, and you refuse to accept it on the grounds that it is weak, or one of its narrators lack in piety, you will only establish your own faithlessness for having rejected a Hadith which was shown to be truthful by God. Reflect for a moment, if a thousand such Hadith existed but scholars of Hadith considered them to be weak, yet a thousand prophecies contained in these Hadith were fulfilled, would you declare all these Hadith to be weak and thus waste a thousand proofs in support of Islam? In this way, you will become enemies of Islam. Allah Almighty says: (عٰلِمُ الۡغَیۡبِ فَلَا یُظۡہِرُ عَلٰی غَیۡبِہٖۤ اَحَدًا اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ) Thus, true prophecies can only be attributed to truthful Messengers. In such instances, is it not closer to piety to suggest that a Hadith scholar has mistakenly declared an authentic Hadith as weak, than to say that God has erroneously authenticated a false one?”

[English: Noahs Ark. pg. 101-102]

“The allegation is that some of the narrators of this hadith are not among the reliable ones. The response to this is that if some of the narrators were indeed of a lower rank, then the objection would be against Daraqutni, for why did he write and include such a hadith in his Sahih, deceiving the Muslims? In other words, if this hadith was not reliable, then why did Daraqutni include it in his Sahih, when he is a person of such high stature, who even criticizes Sahih Bukhari, and whose criticism no one can object to. And more than a thousand years have passed since his work, but not a single scholar has brought this hadith under discussion and declared it fabricated, nor said that no other evidence supports its authentication. Rather, since the time this book has been published in the Islamic world, all the earlier and later scholars (mutaqaddimin and muta‘akhirin) and jurists have continued to include this hadith in their books. So if any of the great Muhadittheen have declared this hadith as fabricated, then present the statement or action of such a renowned Muhaditheen who has written that this hadith is fabricated.”

[Urdu: Tohfa Golarviyya pg. 133-137]

Hazrat Mirza Ghulam Ahmad (as) is not saying Dar Qutni didn’t record weak narrations, the point is that Dar Qutni did not say that such-and-such narration was fabricated due to the criticism on such-and-such, he recorded these narrations and left them as there is always a probablity that the narration is true.

“If you can prove from the work of any renowned Muhaddith that this hadith is fabricated, then we will immediately offer you a reward of one hundred rupees, which you may collect from wherever you wish. Otherwise, fear Allah, who knows that you are declaring authentic hadiths written by pious scholars as fabricated, when even Imam Bukhari has narrated from some Rafidites and Kharijites, all of whose hadiths you consider authentic.”

[Urdu: Tohfa Golarviyya pg. 133-137]

“The decision is clear for the observers – if anyone declares this hadith as fabricated, they must present evidence from the testimony of the great Muhadditheen. We make a firm promise that we will give them a reward of one hundred rupees, which you may collect from Maulvi Abu Saeed Muhammad Hussain Sahib, subject to the conditions mentioned above. And if this hadith is not fabricated and its skirt is pure from the accusation of slander, then it is the demand of piety and faithfulness that you accept it.”

[Urdu: Tohfa Golarviyya pg. 133-137]

“Except that, when the purport of this hadith, which contains news of the unseen, has come true, then according to the noble verse “And He does not disclose His [knowledge of the] Unseen to anyone except him whom He chooses as His Messenger.

We have to accept with absolute certainty that this hadith is from the Messenger of Allah (peace be upon him), and its narrator is also one of the great Imams, namely Imam Muhammad al-Baqir (may Allah be pleased with him).

Now, after the testimony of the noble Quranic verse “He does not disclose His [knowledge of the] Unseen to anyone except Him whom He chooses as His Messenger”, which has confirmed that this hadith is from the Messenger (peace be upon him), then is it a pious way to still not consider it a hadith of the Prophet (peace be upon him)?”

[Urdu: Tohfa Golarviyya pg. 133-137]

“And do you people believe that anyone other than the Messengers of Allah ☆ can be capable of making a prediction of such a high degree? And if not, then why don’t you acknowledge that, based on the Quranic testimony, this hadith is the hadith of the Messenger of Allah (peace be upon him)?

And if, according to you, someone else can also be capable of making such a prediction, then present an example of when anyone other than a messenger or liar has ever predicted that a certain month will have a solar and lunar eclipse, and on certain dates, and that this will be a sign for the verification of someone commissioned by Allah, whose rejection would be tantamount to disbelief.”

[Urdu: Tohfa Golarviyya pg. 133-137]

“And this kind of sign has not manifested in the world from the beginning to the end. And I confidently say that you will never be able to present its parallel. In reality, from Adam until now, no one has ever made such a prediction. And this prediction has four aspects:

(1) The lunar eclipse occurring on the first of its appointed nights.

(2) The solar eclipse occurring on the middle one of its appointed days.

(3) The month being Ramadan.

(4) The presence of the claimant whose rejection has taken place.”

[Urdu: Tohfa Golarviyya pg. 133-137]

“So if you deny the grandeur of this prediction, then present its parallel from the history of the world. And until you are able to present a parallel, this prediction is superior to all those predictions to which the meaning of the verse “He does not disclose His [knowledge of the] Unseen to anyone except Him whom He chooses as His Messenger” can be applicable, because it is stated that its parallel has not occurred from Adam until the end.”

[Urdu: Tohfa Golarviyya pg. 133-137]

“Then, when one hadith is strengthened by another hadith, reaching the level of certainty, to then claim that the hadith which has gained strength from the Word of Allah is fabricated and rejected, that is the work of those who do not fear Allah, even though the need for tracing this hadith back to the Prophet (peace be upon him) has never arisen, nor has its authenticity ever been questioned. But Allah Himself has made this hadith Marfu’ Mutassil through His two testimonies – the verse “He does not disclose His [knowledge of the] Unseen to anyone except Him whom He chooses as His Messenger” and the verse “The sun and the moon are brought together””

[Urdu: Tohfa Golarviyya pg. 133-137]

“So undoubtedly, through the Quranic testimony, this hadith is now an Marfu’ Mutassil one, because the Quran absolves all such precise predictions that are completely fulfilled, from the accusation that anyone other than the Messenger of Allah has reported them. God forbid, to deny this would be to reject the Word of Allah, who has clearly stated that He does not grant the ability to make such clear and precise predictions to anyone other than His Messenger. But contrary to this, if someone else claims that such predictions can also be made by others, then present an example of that.”

[Urdu: Tohfa Golarviyya pg. 133-137]

☆Footnote: It should be remembered that the testimony of the Holy Quran regarding the authentic hadith of the Lunar and Solar Eclipse is not just one testimony but two testimonies. The first being وَجُمِعَ الشَّمۡسُ وَالۡقَمَرُ (And the sun and the moon are brought together, 75:10), which is telling through way of prophecy that near the Day of Judgement – when it the time for the appearence of the Mahdi of the latter days – the sun and moon will be eclipsed in one month. The second testimony is concerning this hadith being Sahih and Marfu’ Muttasil in the verse: لَا یُظۡہِرُ عَلٰی غَیۡبِہٖۤ اَحَدًا اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ (He reveals not His secrets to any one, except to he whom He chooses, Except to him whom He chooses, namely a Messenger of His, 72:27-28). This verse limits the knowledge of the unseen which is Sahih and clear to Messengers only, from which it is necessarily determined that the “Our Mahdi…[the Eclipse hadith in Dar Qutni]” is without doubt the hadith of the Holy Prophet (SAW)”

[Urdu: Tohfa Golarviyya pg. 133-137]

Salafi Hypocrisy

When the Salafis of Islamqa were asked about the Dar Qutni hadith, they said,

واعلم أن الحكم بصحة الحديث أو ضعفه إنما يتم بالنظر لسنده لا بالنظر للواقع

“And know that the judgment on the authenticity or weakness of a hadith is only based on the chain of transmission, not on fulfilment.”

[Fatwa 55108]

But when asked about the fulfilled hadith concerning black banners of the Mahdi they said,

لو ورد حديث ضعيف يخبر عن وقوع شيء ما ووقع كما ورد في هذا الحديث، فهذه قرينة يتقوى بها الحديث

“If there is a weak hadith which relates that something will occur, and it occurs just as it was mentioned in that hadith, then this is evidence (qarinah) that strengthens the hadith.”

[Fatwa 15838]

So, the fulfilment of a hadith does show its authenticity, but when it comes the hadith in Dar Qutni, non-Ahmadis show hypocrisy.

Ibn Taymiyyah

Non-Ahmadis often quote this statement of Ibn Taymiyyah from Wikipedia to try to prove the eclipse hadith in Dar Qutni is a fabrication among fabrications. On the translation of Wikipedia, it says Ibn Taymiyya said Dar Qutni recorded his Sunan for people to recognize the unreliable among ahadith.

This translation is deceitful, in fact Ibn Taymiyya said that Dar Qutni used to collect the غرائب السنن, meaning the lesser-known practices among the Sunnah of the Prophet (saw). And this is why Imam Dar Qutni mentioned a lot of weak and fabricated ahadith in his Sunan.

وغاية ما يعزى مثل ذلك إلى كتاب الدارقطني، وهو قد قصد به غرائب السنن، ولهذا يروي فيه من الضعيف، والموضوع ما لا يرويه غيره، وقد اتفق أهل العلم بالحديث على أنّ مجرد العزو إليه لا يحيى الاعتماد عليه، .

And the utmost attribution of such narrations [about reciting Basmallah outloud] is to the book of Ad-Daraqutni, who intended to compile peculiarities among the Sunnah, leading him to narrate weak and fabricated Ahadith, and what others did not narrate, and scholars of Hadith unanimously agreed that mere attribution to him does not establish reliability.”

[Arabic: Kitab al-Dalil al-Mughni li-Shuyukh al-Imam Abi al-Hasan al-Daraqutni pg. 48-49]

Dar Qutni intended to compile a Sunan which had lesser known practices among the Sunnah, and this is the reason why many of the ahadith in Dar Qutni would be weak. Books of Sunan in the language of hadith scholars are books of hadith that contain hadith dealing with law (احكام), organized by the sections of fiqh. This book is not a collection of Maudo’aat (fabricated traditions) or Da’if traditions.

Ibn Taymiyyah further says that just because a hadith is found in Sunan Dar Qutni does not make it automatically reliable, and this is obvious and true information that doesn’t affect the eclipse hadith. If this is true, then a hadith being in Dar Qutni does not automatically make it unreliable either according to the Imam.

Ibn Taymiyyah has only said many of the ahadith in Dar Qutni would be weak due to Imam Dar Qutni’s intention of collecting غرائب السنن, not that every hadith is weak. Ibn Taymiyyah is not saying that the intention of Imam Dar Qutni was to collect fabrications, but it was to collect lesser-known practices!

Even an ignorant one in hadith science knows that books like Sunan ibn Majah have Da’if and Sahih Ahadith, the presence of Da’if Ahadith along with Sahih Ahadith, do not mean the Sahih hadith is also weak as knowledge of ahadith is based on isnad (chains) and matn (text of narrations) not on the basis of what book it is in. Its a case-by-case basis.

So, obviously, not every single hadith in Sunan Dar Qutni is fabricated. Many of them are also Sahih, and many are weak since its a Sunan. The Imam Baqir (as) hadith is also among the authentic ahadith according to the principle of Imam Dar Qutni himself (regarding Jabir al Ju’fi), it has corroborating evidence from other authentic paths, so its authentic

Moreover, this specific narration from Imam Baqir (as) was accepted by 25+ scholars, many of whom were actual Muhadithun.

And whatever Ibn Taymiyya may have said about the whole book, Hazrat Ahmad (as) challenge was to show a Muhadtith who brought this hadith under discussion specifically and called it fabricated among the Illustious Muhadithun, which no one did

Shia Ahadith

After being thoroughly refuted regarding the authenticity and use of the hadith in Dar Qutni, non-Ahmadis make the argument that the books of the Shia hold different renderings of the eclipse hadith in Dar Qutni which possess different dates so why should we accept the hadith in Dar Qutni when its contradicted by other ‘better’ narrations from the books of the Shia?

This is the other rendering of the hadith which instead of first night for lunar eclipse, and middle day for solar eclipse in Ramadhan, says the middle of Ramadhan for solar eclipse, and the end of Ramadhan for the lunar eclipse. This narration flips/switches the dates.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ بَدْرِ بْنِ الْخَلِيلِ الْأَزْدِيِّ قَالَ كُنْتُ جَالِساً عِنْدَ أَبِي جَعْفَرٍ (عليه السلام) فَقَالَ آيَتَانِ تَكُونَانِ قَبْلَ قِيَامِ الْقَائِمِ (عليه السلام) لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ إِلَى الْأَرْضِ تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْ شَهْرِ رَمَضَانَ وَ الْقَمَرُ فِي آخِرِهِ فَقَالَ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ تَنْكَسِفُ الشَّمْسُ فِي آخِرِ الشَّهْرِ وَ الْقَمَرُ فِي النِّصْفِ فَقَالَ أَبُو جَعْفَرٍ (عليه السلام) إِنِّي أَعْلَمُ مَا تَقُولُ وَ لَكِنَّهُمَا آيَتَانِ لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ (عليه السلام).

258. A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Sa’albat Bin Maymoun, from Badr Bin Al-Khaleel Al-Azdy who said: I was seated in the presence of Abu Ja’far , so he  said: ‘Two Signs would occur before the rising of Al-Qaim  which have never occurred since the descent of Adam  to the earth – A solar eclipse in the middle of the Month of Ramadhan, and the lunar (eclipse) at the end of it’. So a man said, ‘O son  of the Rasool! The sun gets eclipsed at the end of the month, and the moon in the middle of it’. So Abu Ja’far  said: ‘I  am knowing of what you say, and these two Signs have never occurred since the descent of Adam ’.

[Al-Kāfi, Vol. 8, Book. 1, Ch. 258. no. 1]

The answer is that this isn’t the only rendering of the eclipse hadith on the authority of Imam Baqir (as) in the Shia sect, in Ikmauluddin its written,

٢٥ – حدثنا محمد بن الحسن رضي الله عنه قال : حدثنا الحسين بن عن يحيى الحسن بن أبان : عن الحسين : بن سعيد ، عن النضر بن سويد ، الحلبي ، عن الحكم الحناط ، عن محمد بن همام ، عن ورد ، عن أبي جعفر الي قال : إثنان بين يدي هذا الأمر : خسوف القمر لخمس ، وكسوف الشمس لخمس عشرة [ و ] لم يكن ذلك منذ هبط آدم ال إلى الأرض ، وعند ذلك يسقط حساب المنجمين

“25 – Muhammad ibn al-Hasan (may Allah be pleased with him) narrated to us, he said: Al-Husayn ibn ‘Amr informed us from Yahya al-Hasan ibn Aban, from Al-Husayn ibn Sa’id, from Al-Nadr ibn Suwayd Al-Halabi, from Al-Hakam Al-Hanafi, from Muhammad ibn Hammam, from Ward, from Abu Ja’far , who said: ‘There are two signs for this matter, a lunar eclipse on the 5th, and a solar eclipse on the 15th, this has not happened since Adam descended to Earth, and at that time the calculations of the astrologers will fail.'”

[Arabic: Kamaluddin, Ch. 56, no. 25, pg. 594]

This narration says 5th (lunar) and 15th (solar), while the first narration flips them.

Imam Ja’far Abu Abullah al Sadiq, the son of Imam Baqir (as) due to the different dates narrated from Imam Baqir (as) also narrated contradicting dates as he recieved his narrations from his father,

حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثنا علي بن الحسين السعد آبادي ، عن أحمد بن محمد بن خالد ، عن أبيه ، عن محمد بن أبي عمير، عن أبي أيوب ، عن أبي بصير ، عن أبي عبد الله قال : تنكسف الشمس الخمس مضين من شهر رمضان قبل قيام القائم عل السلام

.

“28 – Muhammad ibn Musa ibn al-Mutawakkil (may Allah be pleased with him) narrated to us, he said: Ali ibn al-Husayn al-Sa’dabadi informed us, from Ahmad ibn Muhammad ibn Khalid, from his father, from Muhammad ibn Abi ‘Umayr, from Abu Ayyub, from Abu Basir, from Abu ‘Abdullah who said: ‘The sun will be eclipsed five days into the month of Ramadhan before the rising of Al-Qa’im .'”

[Arabic: Kamaluddin, Ch. 56, no. 28, pg. 595]

But Imam Sadiq says in another place,

وعن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله أنه قال: علامة خروج المهدي كسوف الشمس في شهر رمضان في ثلاث عشرة وأربع عشرة منه

(47) Ali bin Abu Hamza narrated from Abu Baseer that Abu Abdullah as-Sadiq  had said: “One of the signs of the appearance of al-Mahdi will be the solar eclipse in the month of Ramadhan on the 13th or 14th of it“

[Kitāb al-Ghayba, Book. 2, Ch, 14, no. 47]

The conclusion becomes obvious, and the reason why Imam Dar Qutni recorded that specific narration from Imam Baqir (as) in Sunan Dar Qutni also becomes clear. The only possibility is that the rendering in Sunan Dar Qutni which says lunar eclipse on the first and solar in the middle are the original words of the hadith that the Ai’mmah (Imams) of the Ahlul Bayt received from the Prophet (saw) without their ijtihad (personal opinion) included in it.. All these other narrations in Shia books are the attemps of the Imams of the Ahlul Bayt to interpret the original words of the hadith which are general.

Thats why there are contradicting dates in so many different narrations recorded from Imam Baqir (as) himself, since even Imam Baqir (as) was not sure of the correct interpretation – and did not limit it to one interpretation. The correct interpretation of the hadith is the the 13th/28th one, due to the reasons specified in the first section of this article – the Holy Quran forbids any other interpretation which breaks the orbits of the celestial bodies.

Imam Dar Qutni could have recorded any of these Shia renderings, but he chose a specific rendering narrated by his sheikh Abū Saʿīd Al-Iṣṭakhri. The only possible reason is that the Imam himself thought these were the original words from the Prophet (saw) narrated by Imam Baqir (as), and all the other renderings were attemps to interpret it. Imam Dar Qutni recorded the narration among the ahadith of the Prophet (saw) as previously explained.

Wahi’ of Ulema

Among the scholars who testified to the sign of the eclipses, many of them relied on narrations but some of them received direct revelation from God authenticating this sign. These saints are Imam Ni’matullah and Imam Parharvi.

Shāh Ni’matullāh Wali (d. 834H)

In his famous Qasida about the Mahdi based on direct revelation, translated by Mawlavi Fīrūz al-Dīn (d. 1368H).

ماه را روسیاه مے نگرم
ہوگا ظاہر اک بڑا چاند گرہن
مهر را دل فگار مے بینم
متصل سورج گرہن کے ایک بار

“I see the face of the moon darkened
– A big lunar eclipse will manifest

And the heart of the sun I see wounded.
– Along with it shall a solar eclipes happen, once”

[Urdu: Qasida Zahoor Mahdi pg. 47]

He also prophesied in another places the exact year of these eclipses of the Mahdi, which was recorded by Baha’ al-din al-‘Amili (d. 1030H) in his compendium, though narrated by Muhaqqiq al-Tusi, non-Ahmadi sources confirm this is from Imam Ni’matullah

در الف و ثلاثین دو قرآن میبینم
وز مهدی و دجال نشان میبینم
یا ملک شود خراب یا گردد دین
سریست نهان و من عیان میبینم

“In thousand and three hundred (1300 Hijri) years I see two eclipses happen
I see that they are signs for the Mahdi and Dajjal
Governace is destroyed while religion is corrupted
These are hidden matters I see manifestly”

[Arabic/Farsi: Kashkūl pg. 573]

And so the eclipses happened in 1311 Hijri serving as signs for the advent of the Mahdi.

This reference from Kushkul may be the most amazing reference about eclipses. How did this Shia scholar come across a couplet with the exact year group of the Ramadhan eclipses. It also clearly says these will be signs for the Mahdi, meaning a Mahdi claimant would claim these eclipses in the 1300H year group as signs. This gives three pieces of information,

1. The true Mahdi claimant will emerge in 1300H
2. Eclipses will happen for him over his area
3. They will be signs for him so he obviously has to claim them

How did this couplet of Persia know these three pieces of information about someone 300 years in the future in India – a different country? Though Eclipse Almanacs can predict when eclipses happen, how did the couplet know the Mahdi would be present there at that exact time. This is not deduced from any scientific source.

Muhammad ‘Abd-al Aziz Parharvi (d. 1239H)

در سن غاشی ہجری دو قران خواهد بود

از پۓ مهدی و دجال نشان خواهد بود

“In the year 1311 (Gashi) Hijri, two eclipses will manifest

They will constitude as signs for the Mahdi and Dajjal”

[Urdu: Ahwaal o Asaar Abd-al Aziz Parharvi pg. 133-134]

This saint’s couplet based on revelation was fulfilled so clearly no further comment is needed. In 1894 AD/1311 Hijri the Ramadhan eclipses happened serving as signs for the Mahdi Hazrat Mirza Ghulam Ahmad (as).

Fulfilment

So how can the hadith in Dar Qutni be a fabrication when saints of Allah received direct revelation about this sign separately? This shows both the authenticity of the hadith and its rank as a hadith of the Prophet (saw).

Other scriptures

The Bible in multiple places testifies to the signs of the eclipses for the Messiah and as signs for the Day of Judgement. These have been explained in depth in the other article, though the prophets who spoke of this sign are listed,

1. Prophet Jesus (as)
2. Prophet Joel (as)
3. Prophet Solomon (as)
4. Prophet Ezekiel (as)
5. Prophet Isaiah (as)
6. Hazrat Muhammad Mustafa (saw)

So if 5 Israelite prophets, and the Holy Prophet Muhammad (saw), along with the writer of the Book of Revelation all related the eclipse sign, will you accept the prophets or the egotistical mind of the opponents?

Its not possible for a Muslim to deny these biblical sources either, due to their redundancy across the Bible, and since Islamic sources say the same thing. This is all explained in the other linked article about these Israelite prophets in depth.

Conclusion

There is no possible way to reject the signs of the eclipses due to these 9 avenues. Every angle one looks at it from proves the eclipse sign. This sign is enough to refute people of all religions and sects of Islam.

Greatest Proof: Demand of Mullahs

Although from every angle, the sign of eclipses has been proven, the greatest proof that does not require any debate is that the opponents of Hazrat Mirza Ghulam Ahmad (as) challenged him to bring this sign, that is why they raised uproars in markets that this sign hasn’t been fulfilled.

Ahmadis are not even obliged to prove the authenticity of the hadith in Dar Qutni, or debate about other semantics/details. The fact that the Mullah accepted and demanded this sign, and then it happened in accordance with their demand, is all the proof one needs to believe in the sign of the eclipses. All an Ahmadi is required to do is raise this single point about the Mullahs challenging the Promised Messiah (as), and they will be unequivocally proven.

Texas sharpshooter fallacy

This simple point regarding their demand also refutes allegations from athiests that this sign is an example of the Texas sharpshooter fallacy – that Ahmadis cherrypick information from texts to support the sign of eclipses. This is false, as the sign happened in accordance with the challenge of the opponents beforehand.

Moreover the majority of classical texts (Views of Scholars) proves this sign + the 13/27th (28th) interpretation was long-awaited by the Muslims. The Texas sharpshooter fallacy actually applies in trying to deny this sign, as the Sunnis cherrypick information to hide the fact that scholars long accepted this sign

Century of Deception

It should be known that it is impossible that a century of Islamic scholars after the period of Hazrat Mirza Ghulam Ahmad (as) were unaware that the large majority of scholars accepted the sign of eclipses among the signs of the Mahdi.

It is also equally impossible that they were not aware of the famous rule in hadith science that proves the Ramadhan eclipse narration in Dar Qutni narrated on the authority of Imam Baqir (as) is actually a hadith of the Messenger of Allah (saw).

This only leaves one conclusion, even though the non-Ahmadi scholars were aware of these famous facts and principles, they willingly decieved the masses into thinking this was a weak sign, and hid information regarding this sign for the last century. They made this information famous that the book Dar Qutni itself is a sea of fabrications using a misquoted text from Ibn Taymiyyah and they spread that news that the hadith in Dar Qutni cannot be used whereas most of the scholars of Islam used it.

All these methods will eventually fail them.

Introduction

A compendium of Islamic and Christian sources which clearly mention that 2 Ramadan Eclipses would be signs for the Imam Mahdi and Promised Messiah. It destroys the propaganda from Non-Ahmadis over the past century about these eclipses being no sign, and exposes the opponents.

Many of the scholars repeat the same narrations, but their inclusion of these narrations in their books under “the signs of the Mahdi” are clear proof that they accepted the sign of the eclipses despite the authenticity of each individual narration.

Dates

The scholars of Islam since ancient times recorded that for the Imam Mahdi a lunar and solar eclipse will happen in Ramadhan twice as signs for the Mahdi’s claim. Hazrat Mirza Ghulam Ahmad (a.s) claimed to be the Imam Mahdi and afterwards in 1894AD (1311 Hijri) & 1895 AD two eclipses happened in Ramadhan proving him.

Formatting

Example: [Urdu: Qasida Zahoor Mahdi pg. 47]. For every quote you will see a reference written like this. Langauge & book name. Click on the language to be taken to the full book link. Here you would click on the “[Urdu:”. Click on the book name to be taken to the exact page scan. Here it would be “Qasida Zahoor Mahdi pg. 47”.

Islamic Sources

Translation Note: Bolded and italicized text is there to show the important information of the text. It is not part of the format of the Original Language translated into English (ex. bolded text in Original Urdu bolded in English Translation).

★ Ahl al Makkah Mass Belief in Eclipses (in 1311H)

In 1311H (1894AD), when the Ramadhan eclipses of 1894 AD were going to happen, there was a mass belief in Makkah that the Imam Mahdi’s advent was imminent and these two eclipses would occur as signs for him. After they occurred, at this time, the only one who claimed these specific Ramadhan eclipses for his own truthfulness was the Mahdi claimant Hazrat Mirza Ghulam Ahmad al Qadiani(a.s).

مُراسلات مکّہ مُعَظمہ زاد اللّہ شر فھا
مکرمی ایڈیٹر پیسیہ اخبار زاد عنا یتہ

السلام علیکم آج کل مکہ معظّمہ میں ایک عجیب ہل چل مچی ہوئی ہے جو لوگ امام مہدی علیہ السلام کے منتظر ہیں اُن کے لیے عجیب دلچسپی کا موقع ہاتھ آیا ہے، کوئی جلسہ، کوئی محفل، کوئی گھر اس تذکرہ سے خالی نہیں جہاں امام مہدی کے ظہور کا اس رمضان میں ذکر نہ ہو۔ جب سے یہ بات محقق ہوگئی ہے کہ اسی سال رمضان میں کسوف و خسوف دونوں ایک ہی مہینے میں ہیں اُس وقت سے اُن کے خیال کو اور بھی زیادہ ترقی ہے اور ہر کس وناکس کی طبیعت میں ایک نیا جوش اور ولولہ ہے۔ بعض منچلوں نے تو اپنے ہتھیار جو برسوں سے پڑے پڑے بیکار اور زنگ آلود ہوگئے تھے، کار آمد کر لیے۔ میں نہایت حیرت کے ساتھ حالات دیکھ رہا ہوں العلم عند اللّہ مین پہر کسی وقت انشاء اللّہ اِسکے متعلق کچھ لکہونگا

“News: Makkah Mu’azzamah May Allah enrich it
Respected Editor Paisa Akhbar, may he be enriched
These days there is a strange uproar in Makkah Mu’azzamah. For those people who were awaiting the Imam Mahdi AS, there is a strange and interesting event at hand. There is no Jalsa, gathering, or house that is empty of the mention of the Imam Mahdi’s advent in Ramadhan since it has been established that in this very year in Ramadhan the lunar and solar eclipse will occur in one month. Since then, their expectation has advanced even more, and the obedience of everyone high and low has a new zeal and fervor. Few bold persons have even started using their age-old weapons which were left unused for many years and which started developing rust. I am looking at this scene with great amazement – All knowledge is with Allah. I, at another time – InshAllah – will write something about this topic!”

[Urdu: Paisa Akhbar (6th April 1894) pg. 8]

This reference refutes all allegations. The status of the initial hadith doesn’t matter, on which dates it occurred in Ramadhan doesn’t matter, and it doesn’t matter how many times eclipses happened in Ramadhan in the past. The majority of the people of Makkah did not make these strange allegations but instead accepted these as signs in 1894!

The eclipses of 1311 Hijri or 1894AD were still accepted as special signs for Imam Mahdi by the people of Makkah, and they were expecting him. The only Mahdi who was present was Hazrat Mirza Ghulam Ahmad (a.s) of India.

Nur e Afshan (May 11 1894)

A Christian newspaper also confirmed this information. Mockingly addressing Hazrat Mirza Ghulam Ahmad (as) the opponent Fatih Masih said that in Makkah there is a lot of excitement that the Mahdi has come due to the recent Ramadhan eclipses (1894), so if you go there with this business of being the Imam Mahdi, they will accept you immediately,

اور الہام کی پوٹ بغل میں داب نگلہ کی راہ لو: گذشتہ رمضان کے مہینہ میں کسوف و خسوف کے وقوع نے واں کے لوگوں کے دلوں میں ایک جوش پیدا کر دیا ہے۔ بس جاتے ہی مہدی بن بیٹھئے

“And take this saddle bag of ‘revelation’ and start your journey on the path to Makkah. The occurance of the lunar and solar eclipse in the previous Ramadhan has caused a great excitement to enter their hearts, so go there and you will immediately be seated there as the Mahdi.”

[Urdu: Nur e Afshan 1894, Vol. 22, no. 19, May 11 1894]

Even though Fatih Masih is a pathetic excuse for an opponent with his extremely disrespectful abuse, this reference confirms the news that the Ramadhan eclipses were greatly accepted in Makkah as the signs for the Mahdi in the year 1894 AD.

Al-Qurtubi (d. 671H)

Well-known renowned classical scholar. In his book al-Tadhkirah, he mentioned narrations on Mahdi’s eclipses under the “sign of the Mahdi’s advent” showing his acceptance,

باب منه في المهدي، ومن أين يخرج، وفي علامة خروجه وأنه يبايع مرتين ويقاتل السفياني ويقتله

ويروى من حديث شريك أنه بلغه أن قبل خروج المهدي تكسف الشمس في رمضان مرتين، والله أعلم….

وذكر الدارقطني في سننه (۱) حدثنا أبو سعيد الأصطخري، حدثنا محمد بن عبد الله بن نوفل، حدثنا عبيد بن يعيش ثنا يونس بن بكير عن عمرو بن شمر عن جابر عن محمد بن علي قال : إن لمهدينا آيتين لم تكونا منذ خلق السموات والأرض ينكسف القمر لأول ليلة من رمضان، وتنكسف الشمس في النصف منه، ولم يكونا منذ خلق الله السموات والأرض

Chapter about the Mahdi, from where he will emerge, and about the sign of his emergence and that he pledges allegiance twice and fights the Sufyani and kills him.

[…] It is narrated from the hadith of Sharik that he heard that before the advent of the Mahdi, the sun would be eclipsed twice in Ramadan, and God knows best.

(And Dar Qutni mentioned in his Sunan: Abu Sa’id Al-Istakhri narrated to us, Muhammad ibn Abdullah ibn Nufal narrated to us, ‘Ubayd ibn Ya’ish narrated to us, Yunus ibn Bukayr narrated to us, from ‘Amr ibn Shamir, from Jabir, from Muhammad ibn ‘Ali who said: “Surely, For our Mahdi there are two signs that have never occurred since the creation of the heavens and the earth: the moon will eclipse on the first night of Ramadan, and the sun will eclipse in the middle of it. These [signs] have not occurred since Allah created the heavens and the earth.”)

[Arabic: Al-Tadhkirah fī Aḥwāl al-Mawtá wa-Umūr al-Ākhirah pg. 1206, pg. 1208]

Shāh Ni’matullāh Wali (d. 834H)

One of the absolutely renowned saints of India/Persia known in Sunni Islam. His poem concerning the Imam Mahdi based on Divine Revelation gained great fame and was published by many. It was also written by Shah Isma’il Shaheed Dehlawī at the end of his book, Al-Arba’in fi Ahwal-al-Mahdiyin published in 1853 A.D. In this poem, he said based on Divine Revelation that 2 eclipses would happen as signs for the Mahdi & Isa ibn Maryam.

ماه را روسیاه مے نگرم

مهر را دل فگار مے بینم

“I see the face of the moon darkened

And the heart of the sun I see wounded.”

[Arabic/Urdu: Al-Arba’in fi Ahwal-al-Mahdiyin pg. 45]

This couplet was again said based on revelation not narrations.

Mawlavi Fīrūz al-Dīn (d. 1368H)

It was also written by Mawlavi Fīrūz al-Dīn – a known Sunni scholar of the subcontinent, in his book Qasida Zahoor Mahdi. He translated Imam Ni’matullah’s poem into Urdu, and his Urdu translation clarifies the true meaning.

ماه را روسیاه مے نگرم
ہوگا ظاہر اک بڑا چاند گرہن
مهر را دل فگار مے بینم
متصل سورج گرہن کے ایک بار

“I see the face of the moon darkened
– A big lunar eclipse will manifest

And the heart of the sun I see wounded.
– Along with it shall a solar eclipes happen, once”

[Urdu: Qasida Zahoor Mahdi pg. 47]

Jalāl al-Dīn al-Suyūṭī (d. 911H)

One of the renowned scholars known among all sects of Islam. He was titled Shaykh al-Islām. He is an outstanding scholar accepted by all. He wrote in al-‘Arf al-Wardi fi Akhbar al-Mahdi the narrations about the eclipses in Ramadhan alongside the well-accepted and authentic ones,

٧٤: وأخرج (ك) نعيم بن حماد ، وأبو الحسن الحربي في الأول من الحربيات، عن علي بن عبد الله بن عباس قال: «لا يخرج المهدي حتى تطلع مع الشمس آية

٧٥: وأخرج (ك) الدارقطني في سننه عن محمد بن علي قال : إن لمهدينا آيتين ” لم يكونا منذ خلق الله السموات والأرض ينكسف القمر لأول ليلة من رمضان، وتنكسف الشمس في النصف منه، ولم يكونا منذ خلق الله السموات والأرض
وأخرج نعيم عن شريك قال: بلغني انه قبل خروج المهدي ينكسف القمر في شهر رمضان مرتين :۲۲۸

[75] And Nu’aym ibn Hammad, and Abul-Hasan al-Harbi in the first section of al-Harbiyyat, narrated from ‘Ali ibn ‘Abdillah ibn ‘Abbas that he said: “The Mahdi will not come until the sun rises with a sign [ayah].”

[76] And ad-Daraqutni narrated in his Sunan from Muhammad ibn ‘Ali that he said: “For our Mahdi there will be two signs that have never occurred since the creation of the heavens and the earth: The moon will be eclipsed on the first night of Ramadhan, and the sun halfway through it. This has never before occurred since Allah created the heavens and the earth.” […]

[230]⁴ And Nu’aym narrated from Shurayk that he said “It has reached me that before the coming of the Mahdi, the sun [or moon] will eclipse twice in the month of Ramadhan.”

[English: al-‘Arf al-Wardi fi Akhbar al-Mahdi]
[Arabic: al-‘Arf al-Wardi fi Akhbar al-Mahdi pg. 52-53, pg. 104]

The English Translator has explained that Imam Suyuti (rh) has ordered them from most authentic to least and he discusses the disputed narrations at the end. The eclipses are placed high on the list alongside other known narrations, and nothing provides proof for Imam Suyuti (rh) discarding these narrations. On the other hand, the Hadith in Dar Qutni is placed alongside the authentic narration from Ali bin Abdullah bin Abbas regarding a sign rising from the sun.

He also wrote in his commentary of Sunan Abi Da’ud under the Mahdi being from the lineage of Al-Hasan,

وقال الحافظ عماد الدين بن كثير في تاريخه: الأحاديث دالّة على أنَّ المهدي يكون بعد دولة بني العبَّاس، وأئه يكون من أهل البيت من ذريّة فاطمة رضي الله عنها من ولد الحسن لا الحسين، ويكون ظهوره من بلاد المشرق ويبايع له عند البيت، وروى الدارقطني من طريق عمرو بن شَمِر (١) عن جابر عن محمد بن علي قال: إنَّ لمهديّنا آيتين لم يكونا منذ خلق الله السماوات والأرض، تنكسف الشمس لأوَّل ليلة من رمضان، وتنكسف (١) الشَّمس في النَّصف منه، ولم يكونا منذ خلق الله السماوات والأرض

“And Al-Hafiz Imad al-Din Ibn Kathir said in his Tarikh: The Ahadith indicate that the Mahdi will come after the rule of the Abbasids, and he will be from the family of Fatimah, may Allah be pleased with her, from the offspring of Al-Hasan, not Al-Husayn. His appearance will be from the lands of the East, and people will pledge allegiance (ba’yah) to him near the House (Ka’aba), and its narrated from Dar Qutni from the path of Amru bin Shimr on the authority of Jabir on the authority of Muhammad bin Ali: For our Mahdi are two signs which have have not occured since Allah created the heavens and the earth: the sun⁵will eclipse on the first night in Ramadhan, and the sun will eclipse in the middle of it, and this has not happened⁶ since the Allah created the heavens and earth.”

[Arabic: Marqāt us-Ṣaʻūd ilā Sunan Abī Dāwūd Vol 3. pg. 1054-1055]

Ibn Hajar al-Haytami (d. 974H)

In his book on the signs of the awaited Mahdi, under “Sign of the sun”, “Two Signs of the Mahdi”, and “Eclipse of the Moon” he wrote:

:آية الشمس*
.الثانية : لا يخرج حتى تطلع من الشمس آية
:آيتان للمهدي*
…الثالثة : لمهدينا آيتان لم تكونا منذ خلق الله السموات والأرض : ينكسف القمر لأول ليلة من رمضان ، وتنكسف الشمس في النصف منه

:انكساف القمر*
.السادسة والأربعون : قبل خروجه ينكسف القمر في رمضان مرتين

“Sign of the sun:
The second: The Mahdi will not arrive until a sign rises from the sun
Two Signs of the Mahdi:
The third: For our Mahdi are two signs which have never happened since Allah created the heavens and the earth: the moon will eclipse on the first night in Ramadhan, and the sun will eclipse in the middle of it
Eclipse of the Moon:

The Fourty Sixth: Before his advent the moon will eclipse in ramadhan two times.”

[Arabic: Al-Qawl al-Mukhtasar fi Alamāt al-Mahdī al-Muntazar pg. 57, pg. 66]

He also explained in another place about his acceptance of this sign, a group in India emerged in the time of Imam Haytami (the Mahdavia sect) who believed that the Imam Mahdi had emerged. Imam Haytami strictly falsified them and mentioned numerous Ahadith of the signs of the Mahdi to show that since these signs did not happen for the Mahdi of this sect, therefore he isn’t the true Mahdi. Among the signs he mentioned was the eclipse sign,

٢٧ وسئلت عَن طَائِفَة يَعْتَقِدُونَ فِي رجل مَاتَ من مُنْذُ أَرْبَعِينَ سنة أَنه الْمهْدي الْمَوْعُود بظهوره آخر الزَّمَان وَأَن من أنكر كَونه الْمهْدي الْمَذْكُور فقد كفر فَمَا يَتَرَتَّب عَلَيْهِم؟ فأجبت: بِأَن هَذَا اعْتِقَاد بَاطِل وضلالة قبيحة وجهالة شنيعة: أما الأول فلمخالفته لصريح الْأَحَادِيث الَّتِي كَادَت تتواتر بِخِلَافِهِ كَمَا ستملى عَلَيْك

… إِذا تقرر ذَلِك فلنمل عَلَيْك من الْأَحَادِيث المصرحة بتكذيب هَؤُلَاءِ وتضليلهم وتفسيقهم مَا فِيهِ مقنع وكفاية لمن تدبره…

. وَمِمَّا جَاءَ عَن أكَابِر أهل الْبَيْت فِيهِ قَول مُحَمَّد بن عَليّ: لمهدينا آيتان لم يَكُونَا مُنْذُ خلق الله السَّمَوَات وَالْأَرْض: ينكسف الْقَمَر لأوّل لَيْلَة من رَمَضَان، وتنكسف الشَّمْس فِي النّصْف مِنْهُ، وَلم يَكُونَا مُنْذُ خلق الله السَّمَوَات وَالْأَرْض

وَبقيت لَهُ عَلَامَات أخر تعرف من كتابي (القَوْل الْمُخْتَصر فِي عَلَامَات الْمهْدي المنتظر) وَالله تَعَالَى أعلم بِالصَّوَابِ…

“27- It was asked about a group that believes in a man who died forty years ago, claiming he is the awaited Mahdi in the Latter Days. They assert that whoever denies his status as the mentioned Mahdi has committed disbelief. What is the decision for them? I responded: This belief is false, a heinous misguidance, and a dreadful ignorance. As for the first claim, it contradicts the explicit hadiths that are almost unanimously agreed upon, as will be elaborated upon… If that is established, we will provide you with the explicit hadiths that refute these individuals and their misleading and corrupting practices, which should be convincing and sufficient for those who contemplate upon them […] and what was reported from the giants of the Ahlul Bayt, there is the saying of Muhammad bin Ali: For our Mahdi are two signs which have never happened since Allah created the heavens and the earth: the moon will eclipse on the first night in Ramadhan, and the sun will eclipse in the middle of it, and this has not happened since Allah created the heavens and the earth […] And there are other signs left for him that you will know from my book (Al-Qawl al-Mukhtasar fi Alamāt al-Mahdī al-Muntazar), and God Almighty knows best what is correct.”

[Arabic: Al-Fatāwā al-Ḥadīthiyya pg. 37, pg. 42-43]

Al-Muttaqi al-Hindi (d. 975H)

A well-known Imam, and famous writer of Kanzul-Ummal, he is well-respected among scholars, especially for his work on the Imam Mahdi’s signs. He wrote the hadith in Dar Qutni among the signs of the Mahdi under the title “The fourth chapter which deals with the conditions that occur before the advent of the Mahdi (as)”,

وأخرج نعيم بن حماد ، وأبى الحسن الحربى في الأول من الحربيات ، عن على بن عبد الله بن عباس ء رضي الله عنهما – قال : لا يطلع المهدى حتى تطلع من الشمس آية

وأخرج الدارقطني في سننه ، عن محمد بن على ، قال : لمهدينا آيتان ، لم تكونا منذ خلق الله السموات والأرض ، ينكسف القمر لأول ليلة من رمضان ، وتنكسف الشمس فى النصف منه ، ولم يكونا منذ خلق الله السموات والأرض .

و (ع) عن عبد الله بن عباس ء رضي الله عنهما ء قال : لا يخرج المهدى حتى تطلع من الشمس آية . [أخرجه الحافظ أبو بكر بن أحمد بن الحسن البيهقي والحافظ أبو عبد الله نعيم بن حماد]

وعن أبي جعفر محمد بن علي ء رضي الله عنه قال : إذا بلغ العباسي خراسان طلع بالمشرق العراف ذو السنين ، وكان أول ما طلع بهلاك قوم نوح ، حين أغرقهم الله تعالى ، وطلع فى زمن إبراهيم حين ألقوه في النار ، وحين أهلك الله تعالى فرعون ومن معه ، وحين قتل يحيى بن زكريا ، فإذا رأيتم ذلك فاستعيذوا بالله من شر الفتن ، ويكون طلوعه بعد انكساف الشمس والقمر ، لا يلبثون حتى يظهر الأبقع بمصر . [ أخرجه الإمام نعيم بن حماد في كتاب ( الفتن ) ] .

و (ع) عن كثير بن مرة الحضرى قال : آية الحوادث في رمضان علامة في السماء ، بعدها اختلاف في الناس ، فإذا أدركتها فأكثر من الطعام ما استطعت [ أخرجه ابن حماد ]

وأخرج نعيم ، عن شريك قال : بلغني أنه قبل خروج المهدى ينكسف القمر في شهر رمضان مرتين . [ أخرجه نعيم بن حماد في كتاب ( الفتن ) ] .

And Nu’aym bin Hammad and Abu’l Hasan al-Harbi reported in the first of Al-Harbiyyat, on the authority of Ali bin Abdullah bin Abbas (may God be pleased with them both) that he said: The Mahdi will not rise until a sign rises/comes from the sun.

And Dar Qutni reported in his Sunan, on the authority of Muhammad bin Ali that he said: For Our Mahdi are two signs, they have not happened since the creation of the heavens and the earth, the moon will eclipse on the first night in Ramadhan, and the sun will eclipse in the middle of it, and this has not happened since the creation of the heavens and the earth.

And (A’) on the authority of Abdullah bin Abbas (may God be pleased with them both), he said: The Mahdi will not emerge until a sign rises/comes from the sun. [Al Hafiz Abu Bakr bin Ahmad bin al-Hasan al-Bayhaqi and Al Hafiz Abdullah Nu’aym bin Hammad reported this]

And on the authority of Abu Ja’far Muhammad bin Ali (may Allah be pleased with him), he said: When the ‘Abbāsid reached Khurāsān, the Dhul-Sineen Comet appeared in the East. The first time it rose was for the destruction of the people of Noah, when God drowned them, and then it rose during the time of Abraham when they threw him into the Fire. Then when God caused Pharaoh and those with him to perish, and when Yahya son of Zachariah was murdered so when you see it, take refuge in Allah from the evil of the tribulations. Its rising will be after the eclipsing of the sun and the moon, then they will not be long until the Spotted One (al-abqa’) appears in Egypt. [Imam Nu’aym bin Hammad reported it in Kitab ul (Fitn)]

And (A’) on the authority of Kathir bin Murra’ al Haydrami’, he said: The sign of extraordinary events/calamities in Ramadhan is a sign in the sky, after that there will be differences between people, so if you live to see that, prepare as much food as you can. [Ibn Hammad reported this]

And Nu’aym reported, on the authority of Sharik that he said: It has reached me before the advent of the Mahdi, the moon will eclipse twice in the month of Ramadhan. [Nu’aym bin Hammad reported this in Kitab ul (Fitn)]

[Arabic: Al-Burhan fi Alamāt al-Mahdī Aakhir al-Zaman, pg. 45-46]

Al-Muttaqi al-Hindi has brought a plethora of narrations supporting the one in Dar Qutni. They are reported in various sources. By mentioning them together he has shown how supported it is that the Imam Mahdi will have eclipses in Ramadhan as signs for him. All these narrations support each other even if some of them have weak chains of transmission.

Therefore, it is clear Imam Al-Muttaqi al-Hindi accepted the information contained in these narrations among the legitimate signs of the Mahdi!

Mulla ‘Ali Al-Qari (d. 1013H)

Huge Imam of the Hanafis. He elaborated on the Mahdi being from the descendents of Imam Hasan, and refuted Shias, then he mentioned at the end as a sign for the Mahdi the narration in Dar Qutni.

وَأَخْرَجَ الدَّارَقُطْنِيُّ فِي سُنَنِهِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ: إِنَّ لِمَهْدِيِّنَا آيَتَيْنِ، لَمْ تَكُونَا مُنْذُ خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ: يَنْكَسِفُ الْقَمَرُ لِأَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَتَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْهُ، كَذَا فِي الْعُرْفِ الْوَرْدِيِّ فِي أَخْبَارِ الْمَهْدِيِّ لِلْجَلَالِ السُّيُوطِيِّ رَحِمَهُ اللَّهُ.

“...And Dar Qutni recorded in his Sunan on the authority of Muhammad bin Ali: “For our Mahdi there will be two signs that have never occurred since the creation of the heavens and the earth: The moon will be eclipsed on the first night in Ramadhan, and the sun eclipses in the middle of it. (1) As is in al-‘Arf al-Wardi fi Akhbar al-Mahdi of Imam al-Jalāl Suyūṭī (may God have mercy on him)”

[Arabic: Marqat al-Mafatih Sharh Mishkat al-Masabih, Vol 10. pg. 101-102]

He neither criticized this narration like modern-day Sunnis do, nor did he refute it. He mentioned it after explaining the majority view of Imam Mahdi being from the children of Fatima, and recorded this alongside it as proof for it. This shows that he considered this narration as giving accurate information on the signs of the Mahdi.

Baha’ al-din al-‘Amili (d. 1030H)

The well-respected and famous Shia theologian Baha’ al-din al-‘Amili (d. 1030H) recorded 2 couplets from Muhaqiq al-Tusi in his book Kashkūl. He did not specify any date in Ramadhan for the eclipses but specified that this would happen near 1300 Hijri as a sign for the Imam Mahdi.

در الف و ثلاثین دو قرآن میبینم
وز مهدی و دجال نشان میبینم
یا ملک شود خراب یا گردد دین
سریست نهان و من عیان میبینم

“In thousand and three hundred (1300 Hijri) years I see two eclipses happen
I see that they are signs for the Mahdi and Dajjal
Governace is destroyed while religion is corrupted
These are hidden matters I see manifestly”

[Arabic/Farsi: Kashkūl pg. 573]

This was said based on revelation not narrations. It is clear this couplet confirms signs of the eclipses as a sign of the Mahdi’s truth. According to some online sources these couplets stem from Shāh Ni’matullāh Wali. This non-Ahmadi website source also confirms the meaning of 1300 Hijri for the words الف و ثلاثین.

Sheikh Marʻee ibn Yūsuf al-Karmī (d. 1033H)

One of the most famous renowned Hanbali scholars of the Arab world. He positively accepted Ramadhan eclipses among the signs of the Imam Mahdi!

فِي عَلَامَاتِ ظُهُوره
أعلم أن لظهور المهدي علامات جاءت بها الآثار ، والأحاديث ، والأخبار، فمن علامات ظهوره على ما ورد كسوف القمر ، والشمس ، ونجم الذنب ، والظلمة ، وسماع الصوت برَمَضَان، وتحارب القبائل بذي القعدة ، وظهور الخسف ، والْفِتَن ،إلى غير ذلك مما سيأتي
ففي سنن الدار قطني بسنده عن جابر ، عن محمد بن علي : «أن لمهدينا آيتين (۲) لم يكونا منذ خلق الله السَّمَاوَات ، والْأَرْضِ ، ينكسف الْقَمَر لأول ليلة من رَمَضَان وتنكسف الشمس في النصف منه (۳) (٤)

وقال شريك : كما عند نَعْيم فِي الْفِتَن : بلغني أنَّ الْقَمَر قبل خُرُوجه ينكسف مرتين برَمَضَان» (۱) . وذكر الكسائي (٢) ، عن كعب الأخبار في كلامها الطويل الآتي : أنه ينكسف القمر ثلاث ليال متواليات ؛ ثم يظهر المهدي (۳

“Know that surely for the advent of the Mahdi there have been signs in the Athar, and it has also been reported in the Ahadith and Akhbar. And the signs of his advent include what has been reported on the eclipse of the sun and moon, the appearence of the comet, darkness/corruption, the loud sound in Ramadhan, the clashes between tribes of Dhul Qa’da, earthquakes, and tribulations. So narrated Dar Qutni in his Sunan on the authority of Jabir on the authority of Muhammad bin Ali, “For Our Mahdi (2) there are two signs which have never happened since Allah created the heavens and the earth, the moon will eclipse on the first night in Ramadhan, and the sun will eclipse in the middle of it,” (3) (4) And Sharik said as is Nu’aym’s view in al-Fitn “It has reached that the moon, before his advent, will eclipse twice in Ramadhan”. And al-Kisai mentioned on the authority of Ka’b al Ahbar the moon will eclipse consecutively for three nights then the Mahdi will appear”

[Arabic: Farāʾid Fawāʾid al-Fikr fī al-Imām al-Mahdī al-Muntaẓar pg. 255-256]

Sami al-Ghurayri

A scholar – the writer of the footnotes in Imam Mar’ee’s book quoted above. He has done very honest work regarding these signs, unlike other scholars. His footnotes show an analytical study of the signs of the eclipses under the statement of Imam Mar’ee’s view on eclipses.

In footnote (3), he mentions the reference in Sunan Dar Qutni and says this is a Mursal narration, meaning it’s a Hadith of Hazrat Muhammad (saw) mentioned by Imam Muhammad bin Ali Baqir without mentioning the Sahabi – not a Qawl of Imam Baqir himself. Then he mentions references from a multitude of scholars who have mentioned eclipses in Ramadhan as signs of the Mahdi (many of which are mentioned in this very article!). Then, he concludes in footnote (3),

، ومن الواضح أن كسوف الشمس، وخسوف القمر ، يعود تأريخهما إلى ملايين السنين. والمعروف أن كسوف الشمس يحدث في أواخر الشهر القمري، وخسوف القمر يحدث في أواسط الشهر الْقَمَرِي أيضاً.

هذه القاعدة المتفق عليها تنخرم قبيل قيام المهدي ، فتنكسف الشمس في وسط الشهر، وينخسف القمر في آخره على خلاف المعتاد، والقمر ينكسف في النصف لأن نوره مستفاد من الشمس ، وفي النصف قد تقع الأرض واسطة بين مركزيها فتمنع من وصول الشمس إليه، وعلى هذا فكسوف الشمس في النصف والقمر في الآخرة علامة من علامات قيام المهدي ، ولعل الكسف حينئذ أثر يخلقه الله في جرمهما من غير سبب، ولا ربط كما هو مذهب طائفة في كسوفهما ، أو لأزالة الفلك من مجراه فيدخل الشمس والقمر في البحر الذي بين السماء ، والأرْض فيطمس ضوء هما . والله أعلم.

“[…] It is clear that solar eclipses and lunar eclipses date back millions of years. It is known that solar eclipses occur towards the end of the lunar month, and lunar eclipses occur in the middle of the lunar month as well.

This agreed-upon law will be disrupted before the advent of the Mahdi. The sun will eclipse in the middle of the month, and the moon will eclipse towards the end, contrary to the usual pattern. The moon eclipses in the middle [of the lunar month] because it gains its light from the sun, and in the middle [of the lunar month] the earth comes between the two focal points [sun and earth] and prevents the sun’s rays from reaching it [moon]. So according to this, the solar eclipse occuring in the middle, and the lunar eclipse at the end is a sign among the signs of the rise of the Mahdi. And perhaps at that time, the eclipse will be a sign created by God within the celestial bodies without a cause [in the orbits of the celestial bodies], and without a connection, as some sects believe in their interpretation of eclipses, or the celestial bodies will be removed from their orbit, causing the sun and the moon to enter the sea between the heavens and the earth, thus obliterating their light.

And Allah knows best.”

[Arabic: Farāʾid Fawāʾid al-Fikr fī al-Imām al-Mahdī al-Muntaẓar pg. 255-256 footnote (3)]

Although Sami al-Ghurayri inferred that the eclipse of the sun will happen in the middle, and the eclipse of the moon at the end of Ramadhan, this is only his interpretation and interpretations varied among many scholars (like how others said 1st and 15th of Ramadhan). However, it’s proven clearly that this scholar accepted eclipses in Ramadhan as signs for the Mahdi!

Mujaddid Alf Thani’ Aḥmad al-Fārūqī al-Sirhindī (d. 1034H)

The absolutely revered saint and scholar, known as Imam Rabbani, Imam Aḥmad al-Fārūqī al-Sirhindī, or Mujaddid Alf Thani’, is widely recognized as the Mujaddid of the Second Millennium. He has an immense status. He wrote in one of his Maktubat (letters) regarding the signs of the Mahdi:

اور ایک جماعت نے اپنی بیوقوفی سے ایک ایسے آدمی کو مہدی موعود تسلیم کر لیا ہے ۔ جس نے ہندوستان میں اپنے مہدی ہونے کا دعوی کیا۔ پس ان کے خیال کے مطابق تو مہدی ہو چکا اور فوت ہو گیا ۔ اور کہتے ہیں کہ اسکی قبرہ میں ہے۔ اور صحاح کی احادیث میں جو شہرت کی حد بلکہ معنی تواتر کی حد تک پہنچ چکی ہیں۔ ان کی تکذیب موجود ہے ۔ اس لئے کہ آنحضرت صلی اللہ علیہ وسلم نے امام مہدی کی علامات بیان کر دی ہیں ۔ اور اس شخص میں جسکو انہوں نے مہدی سمجھ رکھا ہے۔ یہ علامات مفقود ہیں۔ ۔ ۔

اور ان کی سلطنت کے ظہور کے زمانہ میں چودہ رمضان شریف کو سورج گرہن ہوگا۔ اور اس مہینہ کی ابتداء میں چاند گرہن ہو گا۔ اور یہ منجموں کے حساب اور زمانہ کی عادت کے برخلان ہوگا۔

“A group of ignoramus think that someone in India who claimed to be the Mahdi was the promised Mahdi⁷ Therefore, they think that the Mahdi came and went away, they indicate a grave in Farah as his grave. On the other hand, correct hadiths that have been classified as mashhur or even mutwatir, they prove that that group is lying. Because the signs that the Messenger gave regarding the Mahdi are absent in that claimant. It comes in the hadith of the Prophet (saw)[…] 4. Companions of the cave (ashab-i qahf) would assist Mahdi (as), Hazrat Jesus would come down in his time. And the Mahdi would assist Hazrat Jesus (as) is his battle against the Dajjal. During the reign of Mahdi, there would be solar eclipse on the 14th of Ramadhan, and a lunar eclipse near the 1st, which is abnormal and contradicts astronomical calculations.”

[English: Maktubat of Imam Rabbani Vol 2. pg. 182-183]
[Urdu: Maktubat Imam Rabbani Vol 2. pg. 73 Part VII. Letter 67]

Imam Rabbani not only accepted eclipses in Ramadhan among the signs of the Mahdi (from the narration in Dar Qutni) but he also testified that this narration is a Hadith of the Holy Prophet (saw) that contains the signs of the eclipses. So this reference proves 1) the narration in Dar Qutni being a Hadith and 2) eclipses being a well-accepted sign according to the Imam. This reference completely refutes the claim that old scholars did not believe in this sign.

Imam Rabbani subscribed to the view that the narration in Dar Qutni means the 1st and 14th of Ramadhan against the astronomical calculations. This is his own view and views varied among scholars. The point of showing this reference is to prove that Imam Rabbani certainly accepted the narration in Dar Qutni among the signs of the Mahdi and considered it a Hadith of the Holy Prophet (saw) despite the interpretation he believed!

Imams like Imam Rabbani used eclipses in Ramadhan to refute false claimants of Mahdihood. They used to say since eclipses in Ramadhan did NOT happen for you, you cannot be the Mahdi.

Al-`Ajalouni (d. 1087H)

Known Shafi’ scholar. He accepted the signs of the eclipses and mentioned it alongside the Mahdi being from the Ahlul Bayt.

ومنها ما رواه الدارقطني عن محمد بن علي قال: إن لمهدينا آيتين لم يكونا منذ خلق الله السماوات تنكسف الشمس لأول ليلة من رمضان وتنكسف في النصف منه ولم يكونا منذ خلق الله السماوات والأرض. فمن أراد المزيد فعليه بالتأليفين المذكورين وأمثالهما

“And among them is what Al-Daraqutni narrated from Muhammad bin Ali who said: ‘Surely, for our [Mahdi of the Ahlul Bayt] Mahdi there are two signs that have never occurred since the creation of the heavens and the earth: the moon will eclipse on the first night of Ramadan, and the sun will eclipse in the middle of it. These [signs] have not occurred since Allah created the heavens and the earth.’ Whoever seeks more should refer to the mentioned compilations and similar ones to it.”

[Arabic: Kashfu al-Khafā’ wa Muzīlu al-I’lbas pg. 343-344]

He was mentioning narrations that prove the Mahdi being from the descendants of Fatima, he quoted this narration as further proof for this as Imam Muhammad bin Ali al Baqir says “Our Mahdi” meaning the Mahdi of the Ahlul Bayt has the such and such signs.

This can also be taken the other way, the Mahdi for whom these eclipse signs happen is the true Mahdi who Ahadith say is from the Ahlul Bayt. The person for whom these eclipse signs occur is the Mahdi who is being spoken about in the Ahlul Bayt Ahadith. The eclipses prove him to be the true Mahdi of the Ahlul Bayt!

Muḥammad ibn Rasūl al-Ḥusaynī al-Barzanjī (d. 1103H)

A well-known scholar, he compiled a book on the Signs of the Hour where he mentioned the eclipses in Ramadhan as a sign of the Mahdi’s arrival in multiple places.

: وأما الأمارات الدالة على قرب خروجه

ومنها: أنه ينكسف القمر أول ليلة من رمضان، والشمس ليلة النصف منه، وهذان لم يكونا منذ خلق الله السماوات والأرض.

ومنها: خُسوف القمر مرتين في شهر رمضان، وهذا لا يُنافي الأول؛ كما هو واضح.

“As for the signs indicating his imminent arrival:

And among them: the moon will eclipse on the first night in Ramadhan, and the sun on the middle night of it, and this has not happened since Allah created the heavens and the earth

And among them: The eclipse of the moon twice in the month of Ramadhan and this does not contradict the first [above mentioned sign]; as is evident”

[Arabic: Ishā’āh li-Ashrat as-Sā’ah pg. 183]

…اشتملت قصة المهدي على جُملةٍ من أشراط الساعة، فلنشر إلى عدها وذكر بعض أحاديثها إجمالًا؛ وفاءً بما وعدناه من حفظ الأحاديث على المسلمين.

ومنها: انكساف الشمس والقمر في رمضان (١):

عن الإمام محمد بن علي الباقر قال: “لمهدينا آيتان لم يكونا منذ خلق الله السماوات والأرض: ينكسف القمر لأول ليلة من رمضان، وتنكسف الشمس في النصف منه، ولم تكونا منذ خلق الله السموات والأرض” رواه الدارقطني في “سننه”

وعن ابن عباس رضي الله عنهما قال: “لا يخرج المهدي حتى تطلع الشمس آية” رواه البيهقي، ونُعيم بن حماد

.”The topic of the Mahdi includes a series of signs of the Hour. Let’s elaborate on them and mention some of the related Hadiths in general, in fulfillment of our promise to preserving the Ahadith for Muslims…
And among them: The eclipse of the sun and the moon in Ramadhan (1)
On the authority of Imam Muhammad bin Ali al-Baqir who said: For Our Mahdi there are two signs which have never happened since Allah created the heavens and the earth, the moon will eclipse on the first night in Ramadhan, and the sun will eclipse in the middle of it, and these [signs] have not happened since Allah created the heavens and the earth, narrates Dar Qutni in his Sunan
On the authority of Ibn Abbas (r.a) who said: The Mahdi will not arrive until the sun rises [or a sign rises] from the sun, narrated by Al-Bayhaqi and Nu’aym bin Hammad”

[Arabic: Ishā’āh li-Ashrat as-Sā’ah pg. 218, pg. 222]

Imam Barzanji quoted the narration from Imam Baqir (as) which non-Ahmadis continuously weaken (by mentioning the narrators Jabir al Ju’fi and Amru bin Shimr) but it’s clear that Imam Barzanji still accepted the sign mentioned in this narration as other narrations corroborated it (like the one narrated by Al-Bayhaqi from Ibn Abbas (ra) – that narration is authentic).

The footnote (1) tries to say the eclipse of the sun and moon in Ramadhan is not a sign as it has happened many times. They even mention anti-Ahmadi books to prove how eclipses in Ramadhan are not signs. They ignore the fact that even though eclipses have happened in Ramadhan before never has any false Mahdi claimant presented any eclipse to prove himself.

The fact that footnote (1) was even put there by modern-day Sunnis at all proves that Imam Barzanji accepted the narration from Dar Qutni and believed Ramadhan eclipses were among the Mahdi’s signs, the footnote wants to disprove the view of the scholar.

So, the eclipses in Ramadhan still remain a sign and these footnotes do not disprove the fact that Imam Barzanji included eclipses in Ramadhan as a sign for the Imam Mahdi.

Abū al-Ḥasan al-Sindī. (d. 1138H)

Known Sunni scholar of Hadith and Fiqh. He mentioned the majority view of Mahdi being from descendants of Fatima and wrote the narration of eclipses alongside the appearance of the Mahdi.

ويكون ظهوره من بلاد المشرق ويبايع له عند البيت، وقال: وروى الدارقطني من طريق عمرو بن شمر عن جابر عن محمد عن علي قال : إن المهدينا آيتين لم تكونا منذ خلق الله السموات والأرض ؛ تنكسف القمر لأول ليلة من رمضان، وتنكسف الشمس في النصف منه، ولم تكونا منذ خلق الله تعالى السموات والأرض (۲).

“‘And his appearance will be from the lands of the East, and he will be pledged allegiance to in the House [Ka’aba].’ And Dar Qutni narrated from the path of ‘Amr ibn Shamir, from Jabir, from Muhammad ibn ‘Ali who said: “Surely, For our Mahdi there are two signs that have never occurred since the creation of the heavens and the earth: the moon will eclipse on the first night of Ramadan, and the sun will eclipse in the middle of it. These [signs] have not occurred since Allah created the heavens and the earth.”

[Arabic: Fath al-Wudūd fī Sharḥ Sunan Abī Dāwūd Vol. 4. pg. 226-227]

He did not criticize or refute the path of ‘Amr ibn Shamir, from Jabir, (which Sunnis constantly declare weak), on the other hand, he mentioned the narration alongside the accepted view, and used this narration as proof that Imam Mahdi will be from Ahlul Bayt. He also said Mahdi would come in the East.

Shah Waliullah Dehlawi (d. 1176H)

A Scholar that needs no introduction. Illustrious and well-known in every way and place in the Islamic world. He wrote the interpretation of the 13th/27th (28th) in one his pamphlets as quoted by a questioner named Sarfaraz in the inquiries to Rashid Ahmad Gangohi,

اور پنجابی زبان میں ایک رسالہ ہے اور خسوف کی تیرہویں اور کسوف کی ستائیسویں تاریخ لکھی ہے اور سنا جاتا ہے کہ وہ رسالہ شاہ ولی اللہ صاحب کے کسی رسالہ کا ترجمہ ہے

“There is a pamphlet in the Punjabi language in which for the lunar eclipse the thirteenth [13th], and for the solar eclipse the twenty-seventh [27th] is written. And it is heard that that pamphlet is a translation of a pamphlet from Shāh Walīullāh Sahib”

[Urdu: Baqiyat Fatāwā Rashīdiyyah pg. 527]

Interestingly Shah Muhammad Ramzan, another scholar who clearly wrote the interpretation of the 13th/28th studied with the sons of Imam Shah Waliullah, and the son Imam Shāh Muḥammad Rafīʿ al-Dīn Dehlawī didn’t specify any date and simply said eclipses will happen in Ramadhan. This shows that there is some clear connection between the interpretation of the 13th/28th and Imam Shah Waliullah which this questioner Sarfaraz confirms.

Moreover, when answering Rashid Ahmad Gangohi did not deny this information, and instead confirmed its existence as he said, “The dates of the lunar and solar eclipse are known in relation to many places”.

Muḥammad ibn Aḥmad Al-Saffārīnī (d. 1188H)

Renowned Hanbali scholar from Palestine. Quoting another known scholar named Sheikh Mar’ee he made apparent his view on the eclipses in Ramadhan being legitimate signs for the Mahdi,

(الثَّالِثَةُ فِي عَلَامَاتِ ظُهُورِهِ)

قَالَ الْعَلَّامَةُ الشَّيْخُ مَرْعِيٌّ فِي كِتَابِهِ (فَوَائِدُ الْفِكَرِ فِي الْمَهْدِيِّ الْمُنْتَظَرِ) اعْلَمْ أَنَّ لِظُهُورِ الْمَهْدِيِّ عَلَامَاتٍ جَاءَتْ بِهَا الْآثَارُ وَدَلَّتْ عَلَيْهَا الْأَحَادِيثُ وَالْأَخْبَارُ، فَمِنْ عَلَامَاتِ ظُهُورِهِ عَلَى

مَا وَرَدَ كُسُوفُ الشَّمْسِ وَالْقَمَرِ وَنَجْمُ الذَّنَبِ وَالظُّلْمَةُ وَسَمَاعُ الصَّوْتِ بِرَمَضَانَ وَتَحَارُبُ الْقَبَائِلِ بِذِي الْقَعْدَةِ وَظُهُورُ الْخَسْفِ وَالْفِتَنِ

…

وَذَكَرُوا أَنَّهُ يَنْكَسِفُ الْقَمَرُ أَوَّلَ مَرَّةٍ مِنْ رَمَضَانَ وَالشَّمْسُ لَيْلَةَ النِّصْفِ. وَنَظَرَ فِي هَذَا الشَّيْخُ مَرْعِيٌّ بِأَنَّ الْعَادَةَ انْكِسَافُ الْقَمَرِ لَيَالِيَ الْأَبْدَارِ وَالشَّمْسِ أَيَّامَ الْأَسْرَارِ، وَلَكِنْ مِنَ الْمُمْكِنِ أَنْ يَكُونَ ذَلِكَ آيَةً لِظُهُورِهِ وَفِيهَا خَرْقٌ لِلْعَادَةِ. وَرَوَى أَبُو نُعَيْمٍ فِي الْفِتَنِ قَالَ شَرِيكٌ بَلَغَنِي أَنَّ الْقَمَرَ قَبْلَ خُرُوجِهِ يَنْكَسِفُ مَرَّتَيْنِ بِرَمَضَانَ. وَذَكَرَ الْكِسَائِيُّ عَنْ كَعْبِ الْأَحْبَارِ أَنَّ الْقَمَرَ يَنْكَسِفُ ثَلَاثَ لَيَالٍ مُتَوَالِيَاتٍ

“(Three: on the signs of his advent) Allama Sheikh Mar’ee said in his book (Fawāʾid al fikr fil-mahdī al-muntaẓar): Know that surely for the advent of the Mahdi there have been signs in the Athar, and it has also been reported in the Ahadith and Akhbar. And the signs of his advent include what has been reported on the eclipse of the sun and moon, the appearence of the comet, darkness/corruption, the loud sound in Ramadhan, the clashes between tribes of Dhul Qa’da, earthquakes, and tribulations […] And they mentioned that the moon will eclipse on the first time/date in Ramadhan and the sun on the middle night. Sheikh Mar’ee considered that it is customary for the moon to eclipse on the white nights [Full moon nights] and the sun on the hidden days [New moon nights]. But it is possible that this is a sign of his advent, and it goes against the custom. And Abu Nu’aym in Kitab ul Fitn narrated that Sharik said, “It has reached that the moon, before his advent, will eclipse twice in Ramadhan”. And al-Kisai mentioned on the authority of Ka’b al Ahbar the moon will eclipse consecutively for three nights…”

[Arabic: Lawāmiʻ al-anwār al-bahīyah wa-sawāṭiʻ al-asrār al-atharīyah, Vol 2, pg. 76-77]

Since Al-Saffrani mentioned the view of Sheikh Mar’ee under the subtitle “On the signs of his advent” where this scholar accepts it, it shows Al-Saffārīnī accepted it as well unless it is proven that he rejected this view of Sheikh Mar’ee and quoted him in vain.

Imam Al-Saffārīnī mentions that Imam Marʻee ibn Yūsuf al-Karmī also said these eclipses of the Mahdi may possibly happen against the custom/law of eclipses. This fundamentally proves that Imam Mar’ee (along with Imam Al-Saffārīnī) accepted the sign of eclipses, as instead of refuting this “fabricated sign” like present-day Sunnis they are interpreting and commenting on it.

Imam Marʻee also clearly says it’s possible that it will go against the custom/law of eclipses, but he doesn’t say this is certainly what will happen, unlike Sunnis who say that eclipses on the 1st and 15th is the only interpretation. Imam Mar’ee didn’t show this arrogance as other interpretations are possible.

Muhammad Ibn ‘Uthmān Al-Miknāsī (d. 1202)

A professor Nabil Matar, translated parts from the writings of Muhammad Ibn ‘Uthmān Al-Miknāsī, 1779 AD-1788 AD who was a successful historian and scholar – the advisor to Sultan Moulay Mohammed Ben Abdallah, in the translated portion it is clear that the eclipses were long-awaited signs for the Mahdi,

“the aforementioned Manṣūr ṣ is not the Manṣūr ṣ who will precede him because al-Sufyānī has not appeared who should precede the Mahdi, nor has the army of al-Sufyānī been defeated in the desert, nor has the river Euphrates dried up and revealed a mountain of gold, nor have the black flags arrived from Khurasan, nor has an eclipse occurred twice in Ramadan.(14) All these are signs that should occur before the appearance of the Mahdi, and all still need time to happen.“

[English: An Arab Ambassador in the Mediterranean World: The Travels of Muhammad Ibn ‘Uthmān Al-Miknāsī, 1779-1788 pg. 213-215]

Someone named al-Mansur from Daghistan claimed to be the prophesized minister of the Mahdi named Mansur in Ahadith (Sunan Abi Dawud 4290 b), this passage refutes him by mentioning awaited signs that have not happened for the Mahdi. Among them are the famous eclipses in Ramadhan.

Shāh Muḥammad Rafīʿ al-Dīn Dehlawī (d. 1233H)

A very famous scholar, the son of Imam Shah Waliullah Muhaddith Dhelvi. He didn’t write which specific date the eclipses would happen in Ramadhan, so eclipses on any date in Ramadhan that would be claimed by a Mahdi claimant would be clear signs of his truth according to this reference.

[Farsi]:

و علامت این قصه آنست که پیش از مین ماه رمضان که گذشته باشد در وی دو کسوف شمس و قمر واقعه شده باشد

[Urdu:]

اس زمانہ کے اولیاء کرام اور ابدال حضرت امام مہدی علیہ السلام کی تلاش میں ہوں گے ( کہ انہیں اپنا امیر بنا کر عیسائیوں کا مقابلہ کریں اور اسلام کو غالب کر دیں) مہدی ہونے کے بعض لوگ جھوٹے دعویدار ہو جائیں گے۔ ان حالات میں حضرت امام مہدی علیہ السلام (خانہ کعبہ کے ایک کونے) رکن ( یمانی اور ) مقام ابراہیم کے درمیان والی جگہ تک طواف کرتے ہوئے پہنچیں گے کہ آدمیوں کی ایک جماعت آپ کو پہچان لے گی اور ان کے دل چاہیں یا نہ چاہیں وہ جماعت آپ کے ہاتھ پر بیعت کرے گی۔ اس واقعہ کی ایک نشانی یہ ہے کہ اس سے قبل گزشتہ رمضان المبارک میں چاند سورج دونوں کو گرہن لگ چکا ہوگا اور بیعت کے متعلق آسمان سے یہ ندا آئے گی۔
هَذَا خَلِيفَةُ اللَّهِ المَهْدِي فَاسْتَمِعُوا لَهُ وَأَطِيعُوا.

“In this age the holy saints and the servants would be in search of Hazrat Imam Mahdi (a.s) (so that they may appoint him as their Amir and compete with the Christians). Many people who claim Mahdihood would be false claimants. In these circumstances the Mahdi would be circuiting between the Rukn and Maqam e Ibrahim that a Jama’at of men will recognize him, and whether they like it or not they will they would do the pledge of alleigence at his hand. One of the signs of this event is that earlier in the previous blessed Ramadan, both the moon and the sun would have been eclipsed, and regarding the pledge of allegience an announcement will be heard in heaven: This is the Khalifa of Allah the Mahdi, hear him and obey him.”

[Farsi: Qiyāmat Nāma Rafīʿ al-Dīn pg. 4]
[Urdu: Athār-e-Qiyāmat aur Fitnah-e-Dajjāl kī Ḥaqīqat pg. 19]

He clearly accepted Ramadhan eclipses as signs for the Mahdi, despite his other beliefs regarding the matter.

Muhammad ‘Abd-al Aziz Parharvi (d. 1239H)

He was a famous saint and scholar in Multan. He wrote from Divine Revelation that in 1311H (1894 A.D), the Mahdi would appear and 2 eclipses will happen as signs for him.

در سن غاشی ہجری دو قران خواهد بود

از پۓ مهدی و دجال نشان خواهد بود

“In the year 1311 (Gashi) Hijri, two eclipses will manifest

They will constitude as signs for the Mahdi and Dajjal”

[Urdu: Ahwaal o Asaar Abd-al Aziz Parharvi pg. 133-134]

Again, this was said based on revelation not narrations. [غاشی ہجری] Gashi Hijiri means 1311 Hijri because the abjad value of غاشی is 1311. The urdu translators of this couplet in the quoted book have tried to deceive by omitting the Urdu translation of Gashi Hijri, the correct translation is the one given above.

The two eclipses did actually take place in 1311 Hijri (1894 A.D) Ramadhan as signs for Hazrat Mirza Ghulam Ahmad (as) who claimed to be the Mahdi, and claimed these eclipses occurred for his truthfulness.

This couplet gained great fame after Imam Parharvi mentioned it. A testimony regarding this couplet, its significance, and its clear fulfillment was written by a non-Ahmadi writer named Ahmad Khan Afghan Khakwani in 1907. It was published in Al Badr. The True Islam Discord Team has translated the entire article testimony into English. Ahmad Khan writes in his testimony:

“Here, I recieved the chance to see the Badr Newspaper and thought that I know of this testimony and am the first man to make it apparent, however the people of the Ahmadi Jama’at have thought of it as a small testimony [1] whereas this is such a testimony for the truthfulness of the Imam of the Era – the Mahdi of the time which has no second and is matchless. It was important to widely publish this testimony once more, so that the pressure of Qiyamat does not remain on [my] neck”

[Al Badr 1907. March. Vol 6. no. 11 pg. 8]

Since this couplet was so clearly fulfilled and widely known, Hazrat Mirza Ghulam Ahmad (a.s) has also quoted and explained it in multiple places like his book Haqiqatul Wahi, Tohfa Golarviyya.

Shah Muhammad Ramzan (d. 1240H)

He was a known respected preacher in the Subcontinent who was martyred even before the birth of Hazrat Mirza Ghulam Ahmad (as). He studied with the illustrious sons of Imam Shāh Walīullāh. He wrote in his book Ahkari Gut,

کہیں ہیں کہ اس سال رمضان میں

سورج چاند کی گہن دونوں سنیں

پہلی تیرھویں چاند کا گہن ہو

ستائیسویں گھن سورج کا ہو

“It said that in this year in the month of Ramadhan

Concerning both the solar and lunar eclipses listen

– first, the moon will eclipse on the 13th

on the 27th will the sun eclipse.”

[Urdu: Akhari Gut pg. 29]

It is the interpretation of 13th and 28th, where middle day in Ramadhan has been assumed to be 26, 27, 28, as previously stated.

Maulavi Muhammad Ali

Writer of Athar-e-Mahshar (well-known signs) which is a translation of Maulavi Rafīʿ al-Dīn Sahib Dehlawī’s pamphlet written in Farsi, he recorded in his book published in 1251 Hijri (1835 AD) the following couplets,

پیشتر اس ماجرے کے اے ہمام
ہو گا جو اس سال میں ماہ صیام
اس میں ماہ مہر کا اے با وقوف
ہو گا واقع یک خسوف و یک کسوف
اور یوں آواز آوے گی وہاں
وقت بیعت آسماں سے ناگہاں
یعنی یہ مہدی خلیفہ حق کا ہے
پس سنو تم بات اس کی جو کہے

“Before this incident, O Brave man!
In that year during the month of fasting
In it, of the sun and moon – O Unaware one! –

Shall happen a lunar eclipse and a solar eclipse

And such a voice will be heard then and there

“Its time for Ba’ait [pledge of alleigence]” shall be heard suddenly from heaven

Meaning the Mahdi is the true Khalifa

So listen to whatever it is that he says!”

[Urdu: Athar-e-Mahshar pg. 10]

Nawab Ṣiddīq Ḥasan Khān (d. 1307H)

One of the most famous Salafi scholars in India. He wrote a long discourse on the eclipses in Ramadhan being signs of the Mahdi giving many supporting narrations from various books.⁸

واز انجمله کسوف قمر در اول شب از رمضان و خسوف شمس درنیمه رمضان است علی بن عبدالله بن عباس گفته بیرون نیا یر مہدی تا آنکه ظاہر شود از افتاب علامتی اخرجه نعیم بن حماد و ابو الحسن الخیری فی الخبریات و اخرج مثله الحافظ ابو بکر بن احمد بن الحسن و ابن حماد ایضاً عن کثیر بن مره الهضرمی والبهیقی ایضاً و محمد بن علی گفته مہدی را دو آیت است که بنوده از روز یکه خدا اسمانہا و زمین آفرید کسوف گیرو ما ہستاب در شب اول از ماه رمضان و آفتاب در نصف رمضان و اجتماع این ہردو کسوف در ماہی گاہی بنوده مجدد الف ثانی در مجلد ثانی گفته در زمان ظہور سلطنت مہدی چہاردہم رمضان کسوف شمس خواہد شدو در اول آن ماه خسوف قمر خلاف عادت زمان و برخلاف حساب منجمان انتہی گو یم خسوف قمرنزدہل نجوم بتقابل شمس بر سہئت مخصوص میشود و در غیر تاریخ سیزدہم و چہاردہم و پانزدہم اتفاقن نمی افتد و ہمچنین کسوف شمس نزدا اقتران قمر بر شکل خاص در غیر تاریخ بیست و هفتم بیست و هشتم و بست ونہم نمیشود پس و قوع این ہر دو در ماه واحد در غیر تواریخ مزکوره مخالف حساب نجوم ست و غرابت و ارداما از قدرت قادر قدیر ہیچ مستغرب نسیت در رساله حشریه نوشته علامت این قصه آنست که پیش ازیں کہ ماہ رمضان گزشته باشد. دو دے دو کسوف شمس و قمر شده باشد – انتهای و در اشاعت گفته دو بار در رمضان خسوف قمر شود و ہزا لاینا فی الاول کحا ہو واضج واز انجمله ست طلوع قرن ذی السنین امام محمد باقر بن علی بن حسین گفته چون بر سد عباسی در خراسان طلوع کند ذی السنین در مشرق…و طلوع او بعد خسوف شمس و قمر شود …اخرجه نعیم بن حماد و کلام درین ستاره گز شته ا ما این طلوع ورا ی آن طلوع مقارن زمان مہدی علیه‌ السلام با شد وہم وی از شریک روایت کرده که تنکسف شود قمر در رمضان دو بار پیش از خروج مہدی و حسین بن علی غفته چون و بپنید علامتی از اسمان ـ ـ ـ

“And among the signs is the eclipse of the moon in the first night of Ramadhan and the eclipse of the sun in the middle of Ramadhan. Ali ibn Abdullah ibn Abbas said, “The Mahdi will not appear, until a sign emerges from the sun.” This was written by Nu’aym bin Hammad and Abu’l Hasan al-Khayri in al-Kharbiyyat, likewise was written by Abu Bakr ibn Ahmad ibn al-Hasan and Ibn Hammad also cited Kathir ibn Murrah al-Hadhrami and al-Bayhaqi [recorded the like] as well. And Muhammad ibn Ali said that there are two signs for the Mahdi which have not happened from the day when Allah created the heavens and the earth and the eclipse of the moon shall happen on the first night of the month of Ramadan, and the eclipse of the sun in the middle of Ramadan – the conjunction of these two eclipses in one month is a sign. And Mujaddid Alf Thani stated in the second volume that during the time of the Mahdi’s reign on the fourteenth of Ramadan, there will be a solar eclipse, and on the first of that month, there will be a lunar eclipse contrary to the usual time and contrary to the calculation of astronomers. The lunar eclipse occurs when the moon is near the sun, facing it directly, and does not happen except on the thirteenth, fourteenth, and fifteenth. Similarly, the solar eclipse does not occur except during the conjunction of the moon in a specific form, and it does not happen outside the dates of the twenty-seventh, twenty-eighth, and twenty-ninth. Therefore, the occurrence of both in one month outside the mentioned dates contradicts the calculation of the stars and is astonishing and unprecedented. In the Risalah Hashriyyah, it is written that the sign of this event is that before the ending of Ramadhan two lunar and solar eclipses will have happened. And in the publication its stated that there will be two lunar eclipses in Ramadhan. Among them is the rising of the Dhul-Sineen Comet. Imam Muhammad Baqir bin Ali bin Hussain stated when the Abbasids reached Khurāsān, the Dhul-Sineen Comet appeared in the East…. and its rising will be after the solar and lunar eclipses.This was reported by Nu’aym ibn Hammad, and the discourse regarding this star has been mentioned, that its rising is synchronous with advent of the Mahdi (as). It has been narrated from Sharik that the moon will eclipse twice in Ramadan before the advent of the Mahdi and Hussain bin Ali stated, a sign in the sky…”

[Farsi: Hujuj ul Kiramah pg. 344]

He believed in the interpretation of the 1st and 15th of Ramadhan which are impossible dates, and also outlined the law of eclipses. Meaning the moon only eclipses on the 13th, 14th, 15th of the lunar month, and the sun only eclipses on the 27th, 28th, 29th. The sign can either be interpreted to be on impossible dates (1st and 15th) or within the law of eclipses, meaning the first of the lunar eclipse days (13th), and “middle” of the days of the solar eclipse (28th).

It’s quite obvious he believed in the signs of the eclipses in Ramadhan and did not call this a fabricated sign which will never happen like the liars today. As for the interpretation, this is the interpretation he subscribed to but they varied among Ulema as previously stated, and the point of showing this reference and the like is to prove that the majority of Ulema accepted eclipses in Ramadhan would happen as signs for the Mahdi regardless of their interpretations of the hadith which may be wrong!

Hāfiẓ Muḥammad ibn Barakallāh Lakhnawī (d. 1311H)

He was a huge Imam of the Ahl-Hadith in the Subcontinent, he wrote clearly on the signs of the Mahdi in Ramadhan,

تیرھویں چند ستیہویں سورج گرہن ہوسی اُس سالے

اندر ماہ رمضانے لکھیا یہ ہک روایت والے

“On the 13th does the moon, on the 27th does the sun, eclipse in that year-

In the month of Ramadhan; a recorder of narrations writes this.”

[Punjabi: Ahwaal ul Akikrat pg. 23]
[Punjabi: Audio Part 3 1:19 – 1:36]

By, ” لکھیا یہ ہک روایت والے – a recorder of narrations writes this” it means Imam Dar Qutni, as only the Hadith (from Imam Baqir) he recorded in his book can be interpreted or translated this way! To sum up it says Imam Dar Qutni has written that in the month of Ramadhan the moon will eclipse on 13th, and the sun on the 27th.

This couplet is so clear and so obvious. Maulvi Sahib clearly believed in the same interpretation as Ahmadis who say the Mahdi’s sign is on the 13th and 28th. He also says that this information on eclipses “writes a narrator”. This proves that he was not mentioning a random prophecy but an interpretation of a hadith, and thats why he said “writes a narrator” meaning either Imam Dar Qutni or Imam Muhammad bin Ali Baqir!

The reason why – he along with some scholars – accidentally wrote 27th instead of 28th is because they assumed that the eclipse dates for the sun are 26th, 27th, 28th making the middle day in Ramadhan the 27th, whereas the actual eclipse dates are 27th, 28th, 29th. But since he has clearly written “writes a recorder of narrations” proving that this is an interpretation of a hadith, this mistake can be easily caught. What a clear reference! The Promised Messiah (as) has also quoted it in several places to shut the mouths of the liars and Dajjals!

Hazrat Mawlavi Ghulam Rasool Rajeki (r.a) a companion of the Promised Messiah (as) actually met this Mawlavi Sahib right before he passed away. The narration is amazing and Mawlavi Sahib seems to have come to believe in Hazrat Mirza Ghulam Ahmad (as) before death as eclipses happened on the 13th and 28th for his (as) truth like the Mawlavi Sahib wrote in his book. The Ahl-Hadith still revere Mawlavi Lakhnavi and they are unaware of this narration or reject it. However, Mawlavi Rajeki (r.a) was an extremely truthful man and extremely close to God to which countless people alive today are witnesses, therefore it cannot be a lie,

حضرت مولوی غلام رسول صاحب بیان فرماتے ہیں کہ ’’1894ء میں جب سورج گرہن اور چاند گرہن ہوا اس وقت میں لاہور میں مولوی حافظ عبدالمنان صاحب سے ترمذی شریف پڑھتا تھا۔ علماء کی پریشانی اور گھبراہٹ نے میرے دل پر اثر کیا۔ گو علماء لوگوں کو طفل تسلیاں دے رہے تھے مگر دل میں سخت خائف تھے کہ اس سچے نشان کی وجہ سے لوگوں کا بڑی تیزی سے حضرت اقدس کی طرف رجوع ہو گا۔ ان دنوں حافظ محمد صاحب لکھوکے والے پتھری کا آپریشن کروانے کے لئے لاہور آئے ہوئے تھے۔ میں بھی ان کی خدمت میں حاضر ہوا۔ ان سے جب عوام نے دریافت کیا کہ یہ نشان آپ نے اپنی کتاب ’احوال الاٰخرۃ‘ میں واضح طور پر لکھا ہے اور مدّعی حضرت مرزا صاحب بھی موجود ہیں اور اس نشان کو اپنا مؤید قرار دے رہے ہیں۔ آپ اس بارے میں کیا مسلک اختیار فرماتے ہیں۔ انہوں نے کہا کہ میں بیمار اور سخت کمزور ہوں۔ صحت کی درستی کے بعد کچھ کہہ سکوں گا۔ البتہ اپنے لڑکے عبدالرحمن محی الدین کو حضرت مرزا صاحب کی مخالفت سے روکتا ہوں کہ اللہ تعالیٰ کے راز عجیب ہوتے ہیں۔ لیکن (بہرحال) وہ زندہ نہ رہ سکے اور جلد ہی راہیٔ ملک عدم ہو گئے۔ (یہ لکھنے والے کہتے ہیں ) ان باتوں سے گو میرا دل حضرت اقدس کی سچائی کے بارے میں مطمئن ہو چکا تھا لیکن علم حدیث کی تکمیل کی خاطر امرتسر چلا گیا اور وہاں دو تین سال رہ کر دورۂ حدیث سے فراغت حاصل کر کے میں دارالامان میں حاضر ہو کر حضرت اقدس کی بیعت سے مشرف ہوا۔‘‘ (ماخوذ از اصحاب احمد جلد 10صفحہ 178روایت حضرت مولوی غلام رسول صاحبؓ)

“Hazrat Maulvi Ghulam Rasul Sahib says that “In 1894, when the solar eclipse and lunar eclipse happened, at this time I was learning Tirmidhi Sharif in Lahore from Maulvi Hafiz Abd al Manan Sahib. My heart was affected by the stress and worry of the Ulema [regarding the eclipses]. Though the Ulema were giving consolation to people, in their hearts they were extremely afraid that due this true sign people will swiftly turn to Hazrat Aqdas [Promised Messiah]. In those days, Hafiz Muhammad Sahib of Lakhu had come to Lahore to undergo an operation for kidney stones. I also presented myself in his service. When the public asked him ‘that this sign which you have clearly written in your book, “Ahwaal ul Akhirat” and the claimant Hazrat Mirza Sahib also being present, and he is presenting this sign as his witness, so what view do you take regarding this matter?’ He replied that I am sick and really weak, after I get better health I will able to say something regarding this, although I stop my son Abd ul Rahman Muhydeen from opposing Hazrat Mirza Sahib – that Allah Almighty’s secrets are strange. But anyways, he could not stay alive and soon died. (the writer says) Though my heart had already been content about the truth of Hazrat Aqdas, but for the completion of the study of Hadith, I went to Amritsar and after spending two to three years there, I left the study of hadith, and then presented myself in Darul Aman (Qadian) to Hazrat Aqdas and was honoured with the Ba’ait (pledge of allegience)”

[Urdu: Ashab e Ahmad. Vol 10. pg 178, narration of Maulana Ghulam Rasool Sahib]

Khwaja Ghulam Farid (d. 1319H)

The greatly revered Chisti saint of Multan. Respected and revered to this day by non-Ahmadis. He testified in truth of Hazrat Mirza Ghulam Ahmad (as) due to the eclipses,

“After this he [Khwaja Ghulam Farid] mentioned that Mirza Sahib has related many signs of him being the Mahdi, among which two signs which he mentioned himself in his book – they are, for his claim of being the Mahdi Maud, very high ranked among the strong proofs. One among these is this that he said:

It is written in Ahadith Sharif that:

قال النبي صلى الله عليه وَسَلم يخرج المهدي من قرية يقال لها كدعه ويصدقه الله تعالٰى ويجمع اصحابه من اقصٰى البلاد على عدة اهل بدر بثلاثِ مائةٍ وثلاثة عشر رجلا ومعه صحيفة مختومة(اى مطبوعة) فيها عدد اصحابه باسمائهم وبلادهم وخلال

[The Holy Prophet (peace and blessings of God be upon him) said: The Mahdi will come from a village called Kad’ah and Allah Ta’la will attest for his truth, and will gather has companions from far and wide whose number will be the same as Ahl e Badr – 313 men. And their names will be written in a published book along with their residences and characteristics.]

Meaning the Holy Prophet (saw) said the Mahdi will emerge from a village which is called Kad’ah. Kad’ah is in reality an abbreviation of Kadiyan. The second sign is that he said Dar Qutni has mentioned a narration on the authority of Imam Muhammad al Baqir (rh) that:

اِنَّ لِمَهْدِيَّنَا آيَتَيْنِ لَمْ تَكُوْنَا مُنْذُ خَلْقِ السَّمَاوَاتِ وَالأَرْضِ، تَنْكَسِفُ الْقَمَرُ لأَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ، وَ تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْهُ

[For our Mahdi there are two signs which have never appeared before since the creation of the Heavens and the Earth, namely the Moon will be eclipsed on the first night in Ramadan and the Sun will be eclipsed on the middle of it.]

When the sun and moon were eclipsed on 6th April 1894, Mirza Sahib – to complete the argument – sent this annoucment everywhere in the world that what the Holy Prophet (saw) said in regard to the advent of the Mahdi has now been fulfilled. The confession and acceptence of my being the Mahdi is now important. So at this, the Maulvis started asking child-like questions, that the meaning of the Hadith Sharif is that the lunar eclipse will happen on the first night of Ramadhan and in that same Ramadhan the sun will also eclipse, however this [lunar] eclipse happened on the 13th and the solar eclipse happened on the 28th of Ramadhan – and this is against the hadith. And the lunar and solar eclipse that will happen for the true Mahdi will be another one that will occur in another era.

After this Khwaja Ghulam Farid said: SubhanAllah, now listen to the meaning that Mirza Sahib has related and with which he answered to the Maulvis which rejected. Mirza Sahib said that the meaning of the Hadith is this that to testify for and in support of Our Mahdi two signs have been fixed – since the Heavens and Earth were created these signs have not manifested in the time of any other claiment and these two signs are this:

The Moon will eclipse on the first night of the 3, among the 3 nights on which the moon eclipses meaning the 13th of Ramadhan, and the Sun will eclipse on this day that will be the middle of the 3 days of the [solar] eclipse, meaning the 27th date of Ramadhan

After this Hudhur [Khwaja Ghulam Farid] related: Indeed the meaning of the hadith is this which Mirza Sahib has said. Because the moon always eclipses on the 13th, 14th, and 15th, and the sun always eclipses on the 27th, 28th, and 29th. And like that the lunar eclipse which happened on April 6th 1894 [Khwaja Ghulam Farid RH is mistaken, this is the date of the solar eclipse not lunar, lunar happened on March 21th 1894] was the 13th date which is the first among the days a lunar eclipse occurs, and the solar eclipse which occured was on the middle of the days on which a solar eclipse can take place.”

[Note: Everything above is from the literal Urdu and Farsi, in the square brackets are explanatory notes or added words for clarification]

[Farsi: Isharat-e-Fridi pg. 70-72]
[Urdu: Hanfiyyat wa Mirzayyat pg. 109-110, pg. 114]
[English Translation from Urdu PDF]

The reference is clear as day. Khwaja Sahib believed and testified in Hazrat Mirza Ghulam Ahmad (as). It is also important to note Khwaja Sahib wrote by mistake that the eclipse of the sun happened on 27th of Ramadhan for Hazrat Masih Maud (as), he wrote, “and the Sun will eclipse on this day that will be the middle of the 3 days of the [solar] eclipse, meaning the 27th date of Ramadhan”. The actual date was 28th of Ramadhan. This clearly proves that 13th/27th of Ramadhan is the same interpretation as 13th/28th. The numbers 27 & 28 are easy to mistake for each other, but the interpretation is clear!

Rashid Ahmad Gangohi (d. 1323H)

Huge Imam of the Deobandis, his name is revered in the sub-continent. In Baaqiyat Fatawa Rashidiyya he said,

(۹۱۷) سورج چاند گرہن کے متعلق دار قطنی کی ایک حدیث کی تحقیق: سوال : حامداً و
مصلياً و مسلماً اما بعد! عرض یہ ہے کہ سرفراز نامہ پہنچا، چند مسائل میں بشتر جواب شافی کا امید دار ہوں:
اول یہ کہ مولوی رفیع الدین صاحب دہلوی اور بعض علماء نے رمضان کے کسوف اور خسوف میں تاریخیں معین نہیں کی ہیں اور پنجابی زبان میں ایک رسالہ ہے اور خسوف کی تیرہویں اور کسوف کی ستائیسویں تاریخ لکھی ہے اور سنا جاتا ہے کہ وہ رسالہ شاہ ولی اللہ صاحب کے کسی رسالہ کا ترجمہ ہے اور نواب صدیق حسن خاں مرحوم کے کسی رسالہ میں پہلی اور پندرھویں کی ایک روایت نقل کر کے مضمون لکھا ہ کہ شیخ مرغی [کذا ؟] نے اس تعین کا انکار کیا ہے، فقط ۔

ان وجوہ سے یہ امر ضرور قابل تحقیق معلوم ہوتا ہے کہ وہ حدیث دار قطنی کی صحیح ہے یا ضعیف ، اور اگر ضعیف ہے، تو ضعیف کسی وجہ سے ہے، اور تیر ہوئیں اور ستائیسویں بھی کسی حدیث سے ثابت ہے، یا نہیں؟

جواب: از بنده رشید احمد عفی عنه السلام عليكم ورحمة الله وبركاته
کسوف و خسوف کی تاریخ بعض جگہ سے مطلق معلوم ہوتی ہے، اور دارقطنی سے معین معلوم ہوتی ہے، جیسا کہ (نواب ) صدیق حسن نے لکھا ہے۔ اس روایت کی تضعیف بندہ نے کہیں نہیں سنی۔ واللہ اعلم (۱)
( مکتوب بنام مولا نا نظیر حسین )

“(918) Regarding the Solar & Lunar Eclipse, investigation of a hadith in Dar Qutni: Question: Praising and praying, and as a Muslim, after that! The submission is that [a question] from someone named Sarfaraz has reached us, I hope for a satisfactory answer in several matters,

Firstly, its this that Maulavi Rafīʿ al-Dīn Sahib Dehlawī and some Ulema have not exactified the dates of the solar and lunar eclipses in Ramadan and there is a pamphlet in the Punjabi language in which for the lunar eclipse the thirteenth [13th], and for the solar eclipse the twenty-seventh [27th] is written. And it is heard that that pamphlet is a translation of a pamphlet from Shāh Walīullāh Sahib, And in a pamphlet by the deceased Nawab Siddiq Hasan Khan a narration with the first [1st] and fifteenth [15th] [dates] is copied with the subject that Sheikh Margee (kaza?) has denied this dates.

Due to this, its understood this matter is worthy of research, is that hadith of Dar Qutni Sahih or Da’if, and if its Da’if, that for what reason is it Da’if, and are the thirteenth and twenty-seventh proven from any hadith, or not?

Answer: From Rashid Ahmad (may he be protected), Al-Salāmu ʿalaykum wa raḥmatu Allahi wa barakātuh,

The dates of the lunar and solar eclipse are known in relation to many places, and the fixed [dates] are known from Dar Qutni, as (Nawab) Siddiq Hasan has written, I have never heard of this narration being rendered weak. And God knows best. (Maktoob binām Maulāna Naẓīr Ḥusain.)”

[Urdu: Baqiyat Fatāwā Rashīdiyyah pg. 527]

The reference is clear. Rashid Ahmad accepted and considered the hadith in Dar Qutni to be true.

The footnote (1) tries to disprove this view of Rashid Ahmad as it exposes the Sunni lies against the Dar Qutni hadith. The footnote mentions how Jabir al Ju’fi and Amru bin Shimr are both very weak narrators so this Hadith in Dar Qutni is fabricated. They fail to understand that regardless of the weakness of these narrators, giants among the Ulema like Rashid Ahmad still accepted and affirmed this hadith in Dar Qutni.

Rashid Ahmad was a contemporary of Hazrat Mirza Ghulam Ahmad (as), but he still didn’t accept him, as he affirmed the meaning of 1st and 15th instead of 13th and 28th (or 27th ⁹ ). However, it is clearly proven from this reference that both interpretations were published among Sunni Ulema and this reference attributes the interpretation of the 13th & 28th to Imam Shāh Walīullāh! The fact that the interpretation of 13th and 28th was fulfilled for Hazrat Mirza Ghulam Ahmad (as), but Rashid Ahmad still didn’t accept him despite knowing this was a legitimate interpretation shows his immense hypocrisy.

It is clear that these Sunni Ulema accepted this Hadith in Dar Qutni and none of them rendered this narration weak until this sign was fulfilled in 1894 for Hazrat Mirza Ghulam Ahmad (as) with the interpretation of the 13th and 28th.

Nūrul Ḥasan Khān (d. 1335H)

The famous and well-known religious leader of the Ahl-e-Hadith (Salafi), Nawab Siddiq Hassan Khan’s son, Nūrul Hassan Khan Ṣāḥib, who was also a prominent Islāmic scholar of his time states in his book, Iqtirab al-Sa’ah in 1884 under the title “Chapter explaining those signs which are evidence of his [Mahdi’s] advent being near” and later on in the book,

۔۲ پہلی رات رمضان کی چاند گہن پندر یبوین رات سورج گہن ہو گا اسطرح کا گہن جب سے خدا نے آسمان زمین کو بنا یا ہے کبھی آجتک نہیں ہوا

۔۳ ایک رمضان مین دو بار چاند گہن ہو گا یہ کچھہ مخالف اول کے نہین ہے ۔۔۔

۔ ۸ رمضان میں سورج چاند کو گہن لگنا یہ روایت امام محمد بن علی باقر سے ہے انہوں نے کہا ہمارے مہدی کے لئے دو نشانیاں ہیں کہ جب سے خدا نے آسمان زمین کو پیدا کیا ہے آجتک نہیں ہوئین ایک یہ کہ پہلی رات رمضان کو کسوف قمر کا ہو گا دوسرے نصف رمضان میں سورج کو گہن لگیگا . رواه الدار قطني في سننه وعن ابن عباس رضي الله عنهما قال لا يخرج المهدى حتى تطلع من الشمس اية رواه البيهقي ونعيم بن حماد ۔

۔ ۱۱ گہن ہونا چاند کا دوبار رمضان مین عن شريك قال بلغنى ان قبل خروج المهدى ينكسف القمر في شهر رمضان مرتين رواہ نعیم

“2. On the first night of Ramadhan the lunar eclipse, on the 15th night the solar eclipse will happen, eclipses like these have not happened since the creation of the Heavens and the Earth.

3. In one Ramadhan a lunar eclipse will happen twice, this is not against the previous [sign] […]

8. The eclipse of the sun and moon in Ramadhan, this narration is from Imam Muhammad bin Ali Baqir, he stated for our Mahdi are two signs which have not occured since God created the skies and earth have not happened to this day, the first is that on the first night in Ramadhan a lunar eclipse will happen, and the second that in the middle of Ramadhan a solar eclipse will take place, narrated Dar Qutni in his Sunan, and Ibn Abbas (ra) said: The Mahdi will not emerge until a sign comes from the sun, narrated al-Bayhaqi and Nu’aym bin Hammad.

11. The eclipse of the moon twice in Ramadhan, on the authority of Sharik who said, it has reached me that before the advent of the Mahdi the moon will eclipse twice in the month of Ramadhan, narrated Nu’aym.”

[Urdu: Iqtirab al-Sa’ah pg. 66-67, pg. 106-107]

He also clearly connected the Hadith about the sign rising from the sun for the Mahdi to the Hadith in Dar Qutni showing that it’s mentioning the same sign. Many other scholars also did this in this article.

Dar Qutni Narration is a Hadith

On pg. 106-107, Nur ul Hasan Khan listed 5 different accepted narrations regarding the different signs of the Mahdi, included in this was the Dar Qutni hadith (and another eclipse narration) as translated above (“8. The eclipse…“), the narrations he listed were from different Imams of the Ahlul Bayt, he clarified at the end regarding ALL of these narrations,

مہدی اولاد فاطمہ میں ہونگے اسلئے ائمہ اہلبیت کو زیادہ تر اعتناء اونکی علامات ظہور سے رہا کیا ہے یہ روایات اگر چه آثار ہین لکن حکم مرفوع میں ہین اسلئے کہ اجتہاد کو ایسے احوال مین کچه دخل و مجال نہیں ہے

“The Mahdi will be from the children of Fatima, this is why there is greater attention from the Imams of the Ahlul Bayt regarding the signs of his advent, these narrations – although they are athar¹⁰– their hukm (rank) is Marfu’ (hadith directly attributed to the Prophet Muhammad SAW), due to the fact that Ijtihad (personal opinion) has no place or power over these matters (prophecies)”

[Urdu: Iqtirab al-Sa’ah 106-107]

Therefore the scholar has explicitly clarified that the narration narrated on the authority of Imam Baqir (as) in Dar Qutni, is actually a Marfu’ Hadith of the Prophet Muhammad (saw), as no other than a prophet can make prophecies – this is a general ruling applied to all such narrations.

Abdul Ḥaq Ḥaqqani Dehlvi (d. 1336H)

Known scholar of the subcontinent. He has also generally mentioned eclipses in Ramadhan as signs for Mahdi without mentioning any specific date, so any eclipse in Ramadhan that happened for a Mahdi claimant would be signs of his truth according to this reference.

اسی طرح اکبر کے عہد میں سید محمد جونپوری نے مہدی ہونے کا دعویٰ کیا تھا جن کے مرید اب تک دکن میں موجود ہیں ان کا مہدی بھی وہ مہدی نہیں کیونکہ جس قدر علامات امام مہدی کے ہیں ان میں سے کوئی بھی محمد جونپوری میں نہ پائی گئی نہ ان کے عہد میں دجال موجود تھانہ نصاری سے مقابلہ ہوا نہ اشاعت دین ہوئی نہ اس مہینے دو بار کسوف و خسوف ہوا نہ مکہ میں ان لوگوں نے بعیت کی بلکہ کل علما ئے مکہ نے ان کے پیروں کے قتل کا فتوی دیا اور اصرار پر ان کا قتل کرنا واجب ٹھیرای اسی طرح اور بہت سے لوگوں نے مہد دیت کا دعویٰ کیا تھا ۔۔۔
اور دوسری علامت یہ ہوگی کہ اس سال جو رمضان ہو گا اس میں چاند اور سورج کا گہن ہو گا کذا ذکرہ مولانا رفیع الدین حمہ اللہ تعالی ابدال و عصائب آکران سے بعیت کریں گے

“Just like this during the rule of Akbar Syed Muhammad Jaunpuri claimed to be the Mahdi whose followers are still present in Deccan and their Mahdi is not that Mahdi as the signs of the Imam Mahdi – none of them are found in Muhammad Jaunpuri and during his era neither was the Dajjal present, nor was there a competition with the Christians, nor was their great publicaition of the Religion [Islam], neither in that month did a solar and lunar eclipse happen twice, neither did those people pledge their allegience in Makkah. On the other hand, the city gave the fatwa to kill his followers, declaring it wajib to kill them upon insistence. Many others have similarly claimed to be the Mahdi…

And the second sign is that in that year, in that Ramadhan a lunar and solar eclipse will happen as mentioned by Maulavi Rafīʿ al-Dīn Sahib Dehlawī (rh), the saintly men will come and pledge their allegience to him…“

[Urdu: Ḥaqqānī ʿAqāʾid al-Islām pg. 182-183]

He mentioned eclipses in response to the false sect of the Mahdvia, saying that since eclipses in Ramadhan did not happen for Jaunpuri, therefore, he isn’t the Mahdi.

Syed Zawar Ḥussain Shah (d. 1400H)

Great Naqshbandi Hanafi scholar, which deobandis have on their websites, he wrote under “Greater Signs (Alamat-e-Kubra)“

…:حضرت امام مہدی رضی اللہ عنہ کے ظہور سے نفحِ صور تک مندرجہ ذیل علامتیں ظاہر ہوں گی

۔۲۔ اس سال ماہ رمضان میں تیرہویں تاریخ کو چاند اور ستائیسویں تاریخ کو سورج گہن ہوگا

“From the advent of the Imam Mahdi (may God be pleased with him) up till the blowing of the trumpet the following signs will manifest:[…]

2. In this year [when people do Ba’yah to Mahdi in Mecca] in the month of Ramadhan, on the 13th a lunar eclipse, and on the 27th date a solar eclipse will happen.“

[Urdu: Zubdul-ul-Fiqh pg. 43]

Again, it is the interpretation of 13th and 28th, where middle day in Ramadhan has been assumed to be 26, 27, 28, as previously stated.

Muhammad Tahir-ul-Qadri (present)

Absolutely huge scholar among modern-day Sunnis. Well known by everyone. He wrote in his book on recognizing the awaited Mahdi, under “circumstances surrounding Imam Mahdi’s arrival“

“Sharīk (ra) has related: I was informed that before the appearance of Mahdī there will be lunar eclipse twice in the month of Ramadān.”

[English: The Awaited Imam Mahdi pg. 54]

He included this as he accepted this narration among legitimate signs of the Awaited Mahdi.

Biblical Sources

The Holy Prophets of Israel also prophecized eclipses in relation to Qiyamah and the Messiah in several places. They are so many prophets and books saying the same thing, and they are so redundant across the Bible that it is deceit for a Muslim to call it a fabrication among the fabrications of the Bible. Since Islamic sources say similar information, a Muslim must accept these biblical sources as true too.

Prophet Jesus (as)

Matthew

He prophesied that during the 2nd coming of the Messiah, the sign of eclipses will happen, to show the true Messiah.

²⁷ For as the lightning cometh out of the east and shineth even unto the west, so shall also the coming of the Son of Man be.

²⁸ For wheresoever the carcass is, there will the eagles be gathered together.

²⁹ “Immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light, and the stars shall fall from heaven and the powers of the heavens shall be shaken,

³⁰ and then shall appear the sign of the Son of Man in heaven. And then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and with great glory.

[Matthew 24:29-30]

The chapter outlines the prophecy of the Dajjal (Antichrist) being set up in those days, and many false prophets rising. Then the Messiah will come as lightning comes from the East shining unto the West. It’s obvious this means the Messiah will come from or in the East.

And it says after the discord of those days, the sun and moon will darken (eclipse) – and this is the sign of the Messiah in heaven, due to which people will mourn (or beat their chests in Urdu). It is specifically written they will mourn whereas the Messiah is a tiding of happiness. This shows that the Messiah along with this sign in heaven will be rejected and people will mourn over its occurrence and the Messiah’s appearance, as happened with Hazrat Mirza Ghulam Ahmad (as) in 1894. By mentioning the lunar and solar eclipse as a pair, it also clarifies that it will happen in a single month.

It should be known this is the Bible, so non-Ahmadis can not use the argument that this text says he will literally descend from the sky according to this quoted prophecy. According to the style and history of the Bible, when it says “descend from Heaven in a chariot or clouds” or “2nd coming” it clearly means that another in the spirit or power of that prophet will be born, like it happened with John son of Zachariah.

Elijah (as) was literally supposed to come from the sky in his 2nd coming, but God fulfilled this prophecy through another person being born in the likeness of Elijah (as) who was John the Baptist.

¹⁷ And he [John] shall go before Him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.”

[Luke 1:17]

¹² And He answered and told them, “Elijah verily cometh first and restoreth all things, and how it is written of the Son of Man that He must suffer many things and be set at nought.

¹³ But I say unto you that Elijah has indeed come, and they have done unto him whatsoever they pleased, as it is written of him.”

[Mark 9:12-13]

So according to the text of Matthew when it says Jesus will come from the clouds in glory, it can only mean that another man will be born as the Messiah who will come in the spirit of power of Jesus – this is the only meaning.

So to sum it all up, the initial prophecy of Matthew is this (after we have understood the prose of the Bible): After tribulations manifest in the world, another man from the East will claim to come in the spirit and likeness of Jesus and he will be the truthful Messiah. The sign for his truth is that in the sky, the sun and moon will eclipse in one month, and after this sign manifests people will be mourning at the coming of the Messiah and will not accept him.

This isn’t some confirmation bias that has been fabricated in support of Ahmadiyya, this can be deduced from the explicit words of the Bible as explained earlier when each part of the prophecy was dissected!

Mark

²⁴ “But in those days, after that tribulation, ‘the sun shall be darkened, and the moon shall not give her light,

²⁵ and the stars of heaven shall fall, and the powers that are in heaven shall be shaken.’

²⁶ And then shall they see the Son of Man coming in the clouds with great power and glory.

[Mark 13:24-26]

Same incident as Matthew.

Luke

¹¹ and great earthquakes shall be in divers places, and famines and pestilences. And fearful sights and great signs shall there be from heaven.

²⁵ “And there shall be signs in the sun and in the moon and in the stars; and upon the earth distress among nations, with perplexity, the sea and the waves roaring.

²⁶ Men’s hearts will fail them for fear and for looking upon those things which are coming on the earth; for the powers of heaven shall be shaken.

²⁷ And then shall they see the Son of Man coming in a cloud with power and great glory.

[Luke 21:11, 25-27]

Same incident as Matthew

Acts

Peter quotes Prophet Joel (as) who prophecies about eclipses and signs in heaven. However, he is quoting this passage to show that the prophecy’s words where it says men, women, and children is being fulfilled in that moment,

¹⁶ but this is that which was spoken by the prophet Joel:

¹⁷ ‘And it shall come to pass in the last days, saith God, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.

¹⁸ And on My servants and on My handmaidens I will pour out in those days My Spirit, and they shall prophesy.

¹⁹ And I will show wonders in heaven above, and signs in the earth beneath — blood and fire and vapor of smoke.

²⁰ The sun shall be turned into darkness, and the moon into blood before that great and notable Day of the Lord come.

²¹ And it shall come to pass that whosoever shall call on the name of the Lord shall be saved.’

[Acts 2:16-21]

Peter quoted the whole prophecy which includes eclipses but his point was that “and your sons and your daughters shall prophesy” was being fulfilled then at that moment in time. This reference is still useful as to prove that people were aware of these ancient prophecies from ancient Prophets (and this prophecy he quotes mentions eclipses as Signs of Qiyamah).

Prophet Joel (as)

³⁰ “And I will show wonders in the heavens and in the earth— blood and fire and pillars of smoke.

³¹ The sun shall be turned into darkness and the moon into blood, before the great and the terrible day of the Lord come.

³² And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered; for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.

[Joel 2:30-32]

He has said that the sun and moon will eclipse before the Day of Judgement. These eclipses would be a sign of the Day of Judgement. (Since the Messiah is also a sign of the Day of Judgement, the eclipses become signs for him).

¹⁴ Multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision.

¹⁵ The sun and the moon shall be darkened, and the stars shall withdraw their shining.

¹⁶ The Lord also shall roar out of Zion, and utter His voice from Jerusalem, and the heavens and the earth shall shake; but the Lord will be the hope of His people, and the strength of the children of Israel.

[Joel 3:14-16]

This mentions that the Day of the Lord (Qiyamat) is in the valley of decision, and a sign for this is that the sun and moon will eclipse, and a sign will happen with the stars. These verses can be understood in light of the Holy Quran:

So when the stars are made to lose their light, And when the heaven is rent asunder, And when the mountains are blown away, And when the Messengers are made to appear at the appointed time — For what day has the time of these happenings been appointed? For the Day of Decision. And what should make thee know what the Day of Decision is! — Woe on that day unto those who reject the truth!

[Holy Quran 77:9-16]

This meaning of this has been elucidated by Hazrat Mirza Tahir Ahmad (rh) in the Khutbah of 1994 Jalsa. Just like Prophet Joel (as) said the Quran mentions signs in the stars, and heaven being rent asunder. Prophet Joel (as) also mentioned a sign of eclipses along with this. But all of them are supposed to be signs of the Day of Decision.

The Quran explains that the Day of Decision is when all the Messengers are raised up/sent to the world at their appointed time. Commentators think this is talking about what will happen on the Day of Judgement. But this interpretation is not appropriate as the text says ‘Woe on that day unto those who reject the truth!’. How can anyone reject the truth on the Day of Judgement? On that day the rejectors will cry out accepting the Prophets. So it means that this will happen before the Day of Judgement in the latter days, which is a lesser Day of Judgement.

The meaning of this is that all the Messengers will be sent to the world in the last age (called the Day of Decision) in the form of one person, meaning the Imam Mahdi and Promised Messiah. And this was among the claims of Hazrat Mirza Ghulam Ahmad (as) that he was the 2nd coming of all Prophets, meaning he metaphorically possessed characteristics of all Prophets, and due to this claim all Prophets were symbolically sent to the world in the form of a humble servant of Hazrat Muhammad (saw). That is why he was called ‘Jariullahi fi hulil Anbiya – The Champion of Allah in the mantle of the Prophets.’

Now the Bible’s passage makes complete sense due to the Holy Quran. The Bible further says eclipses of the sun and moon would happen as signs at that time.

Prophet Solomon (as)

He said to remember Allah before tribulations come and the sun and moon eclipse and other signs take place,

12 1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, “I have no pleasure in them”;

² while neither the sun nor the light, nor the moon nor the stars be darkened, nor the clouds return after the rain;

[Ecclesiastes 12:1-2]

Prophet Ezekiel (as)

Signs of Judgement Day,

⁶ I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee.

⁷ And when I shall put thee out, I will cover the heaven and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.

[Ezekiel 32:6-7]

Prophet Isaiah (as)

⁹ Behold, the day of the Lord cometh, cruel, both with wrath and fierce anger, to lay the land desolate; and He shall destroy the sinners thereof out of it.

¹⁰ For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

¹¹ “And I will punish the world for their evil and the wicked for their iniquity; and I will cause the arrogance of the proud to cease, and will lay low the haughtiness of the terrible.

[Isaiah 13:9-10]

This reference is amazing, it even gives the time of day for the solar eclipse. It says that a sign of Qiyamah is that the sun will be darkened in its going forth – meaning as it rises up before reaching its zenith at noon. This is evident from other translations (CJB, NIV, Urdu). And the moon will also eclipse. At the time of Hazrat Masih Maud (as) in 1894, the moon eclipsed on the 13th Ramadhan. And the sun eclipsed as it rose up and reached noon, between the times of 9-12 AM on the 28th of Ramadhan! And this Messiah/Mahdi claimant said these are signs for his truth. Even the exact time of the solar eclipse was fulfilled.

Book of Revelation

A sign of nearing Judgement Day are two eclipses,

¹² And I beheld when He had opened the sixth seal, and lo, there was a great earthquake, and the sun became black as sackcloth of hair, and the moon became as blood;

¹³ and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs when she is shaken by a mighty wind.

¹⁷ For the great Day of His wrath is come, and who shall be able to stand?”

[Revelation 6:12-13, 17]

Orientalist Sources

Stephanie Zehnle (present)

In her book, “A Geography of Jihad Sokoto Jihadism and the Islamic Frontier in West Africa” she wrote about Uthman dan Fodio’s writing about Imam Muttaqi al Hindi and his investigation of the the Mahdi Jaunpuri (Mahdvia sect),

The Indian scholar Al-Muttaqi Al-Hindi (d. 1567) said, (129) he had <<traveled widely in the Indian region and discussed the matter with the ulama of the land but enquiries came to nothing.>>(130) The Indian scholar Al-Hindi, who was also studied by Uthman dan Fodio, claimed that the false Mahdi was an Indian who had died in the Persian town Farah (Afghanistan). After debating the issue with scholars in Mecca and Medina he finally rejected this Mahdi. Uthman dan Fodio considered it necessary to quote some legal judgments (fatawa) which Al-Muttaqi Al-Hindi had collected from Meccan jurists on the Indian Mahdi claim. The idea of an Indian Mahdi was categorically denied by the Meccan scholars,(131) who stressed that the real Mahdi must necessarily be from among the offspring of the Prophet, that he would rule the world and kill the Antichrist. Other Muslim authorities consulted by the Indian scholar had added as obvious signs for the time of the Mahdi two lunar eclipses and a solar eclipse during Ramadan, as well as upheavals or chaos (fitna).

[English: A Geography of Jihad Sokoto Jihadism and the Islamic Frontier in West Africa pg. 322-323]

Mahdi Jaunpur was not rejected for being Indian as his ethnicity in fact he was Afghanistani but he was rejected because he could not produce the signs of the Mahdi as stipulated in the books of the Ahadith. This doesn’t refute Hazrat Mirza Ghulam Ahmad (as) as the decisive signs of the eclipses mentioned by the Meccan scholars occurred for him, this heavenly sign would serve as the arbitrator about the true place the Mahdi would emerge from. The heavenly sign trumps all other signs being expected by the Muslims which are based on conjecture.

Ignaz Goldziher (d. 1921 AD)

An absolute GIANT in Islamic oriental scholarship, and a contemporary of Hazrat Masih Maud (as). He wrote concerning him (as),

“The occurence of a solar and a lunar eclipse in the Ramadan of 1894 served to prove that he was the Mahdi, for according to Islamic tradition the appearance of the Mahdi will be heralded by such celestial phenomena. But the office of Mahdi he lays claim to differs from that of the standard Islamic idea, for his mission is of a peaceful character.”

[English: Introduction to Islamic Theology and Law (Modern Classics in Near Eastern Studies) pg. 264-265]

Summary

For the Islamic sources:

• The majority of the people of Makkah accepted the signs of 1894 as signs of the Mahdi when Hazrat Mirza Ghulam Ahmad (as) claimed these for his truth
• Total 27 scholars who accepted the sign of the eclipse over the ages as legitimate signs of the Mahdi
• Among the 27, two saints received direct revelation from Allah Ta’ala about the eclipses being signs of the Mahdi
  • revealed couplets of Shāh Ni’matullāh Wali (d. 834H) recorded by Baha’ al-din al-‘Amili (d. 1030H) & others
  • revealed couplet of Muhammad ‘Abd-al Aziz Parharvi (d. 1239H)
• Among the 27, seven scholars generally related eclipses in Ramadhan would be sign of the Mahdi without saying exact interpretation, majority of the 27 can be included here as many scholars simply recorded the narrations of eclipses among the true signs of the Mahdi without mentioning the exact interpretation, but these seven are the ones who wrote even more generally,
  • Shāh Muḥammad Rafīʿ al-Dīn Dehlawī (d. 1233H)
  • Mawlavi Muhammad Ali
  • Shāh Ni’matullāh Wali (d. 834H)
  • Baha’ al-din al-‘Amili (d. 1030H)
  • Muhammad ‘Abd-al Aziz Parharvi (d. 1239H)
  • Abdul Ḥaq Ḥaqqani Dehlvi (d. 1336H)
  • Muhammad Tahir-ul-Qadri (present)
  • Muhammad Ibn ‘Uthmān Al-Miknāsī (d. 1202H)
• Among the 27, six/seven scholars & and a city clearly believed the eclipses of 1894 (either clarifying it meant 13th and 27/28th of Ramadhan, or by mentioning the exact year) as the true signs
  • Majority of Makkah in 1311H (1894 AD), their acceptance showed they accepted the 13th and 28th interpretation
  • Shah Muhammad Ramzan (d. 1240H)
  • Hāfiẓ Muḥammad ibn Barakallāh Lakhnawī (d. 1310H)
  • Khwaja Ghulam Farid (d. 1319H)
  • Syed Zawar Ḥussain Shah (d. 1400H)
  • Baha’ al-din al-‘Amili (d. 1030H) – said exact year group
  • Muhammad ‘Abd-al Aziz Parharvi (d. 1239H)- said exact year
  • Shah Waliullah Dehlawi (d. 1176H) – found in Rashid Ahmad Ganoghi’s ref
• Among the 27, six clearly believed in 1st and 15th of Ramadhan or other impossible dates, but they still obviously accepted eclipses among Mahdi signs and dared not the reject it or the Dar Qutni hadith
  • Sami al-Ghurayri
  • Mujaddid Alf Thani’ Aḥmad al-Fārūqī al-Sirhindī (d. 1034H)
  • Muḥammad ibn Aḥmad Al-Saffārīnī (d. 1188H)
  • Nawab Ṣiddīq Ḥasan Khān (d. 1307H)
  • Rashid Ahmad Gangohi (d. 1323H)
  • Nūrul Ḥasan Khān (d. 1335H)

For the Christian/Orientalist sources:

• 5 Biblical Prophets and the writer of Revelation clearly wrote eclipses as signs for Qiyamah or the Messiah’s 2nd coming
  • It is dishonesty for a Muslim to call these bible passages fabricated in this case as our sources mention the same thing, and so many different biblical references say the same thing
• 3 orientalists (Nabil Matar, translator of Ibn Uthman’s writing also included) elucidated that eclipses in Ramadhan are accepted as signs for the Mahdi, and the greatest among the 3 (Ignaz Goldziher) mentioned that the eclipses were fulfilled for Hazrat Mirza Ghulam Ahmad (as) in 1894 in fulfillment of Islamic tradition

Conclusion

No seeker of the truth can deny the Ramadhan eclipses were legitimate Mahdi signs. Can someone accept their own egotistical and baseless thoughts or believe in the view of the majority of the People of Makkah, 30 scholars, 5/6 Anbiya, and even orientalists? No one can deny these signs. If they do they are the worst of liars.