There is an image that is circulated on the social media in an attempt to refute the beliefs of Ahmadi Muslims. Instead of refuting us, it only showcases the ignorance of the Anti-Ahmadis regarding our beliefs.

We have created a similar infographic as a quick response to it. We will also expand on it and have a detailed answer on this page.

Refutation

1) Ahmadis reject Khatam an-Nabiyyin verse?

Anti Ahmadi infographic says:

1) Quran 33:40 (not 33:41 in their Quran), it says as in Hafs and Warsh. “khaatam” and “khaatim”, respectively: خاتم وخاتم i.e. Seal and Sealer: Best and Last.

This point assumes that Ahmadi Muslims somehow rejects the verse of Khatam an-Nabiyyin, or in the minimum, that we reject some Qira’ts of Quran.

Ahmadi Muslims agree that Muhammad ﷺ is the Khatam an-Nabiyyin. We also believe in both Warsh and Hafs qira’at of the Holy Quran. Khatam means “The seal” while Khatim means “The one who seals (authenticates)”.

This verse does not prove that Muhammad (SAW) is the absolute last prophet either. “Sunnis” and Shias both agree that Isa (AS) will come after Muhammad (SAW) in the latter days. Thus, it will be Isa (AS) who will be the last prophet to come to the earth, last prophet to do his mission, last prophet to die and last prophet to be buried.¹

Moreover, we have explained our point of view in detail in this article and this video.

2) Al-Aqib means Last?

Anti Ahmadi infographic says:

2) The Messenger of Allah said: “I have some names: I am Ahmad…I am Al-‘Aqib, the one after whom there is no Prophet.”

Grade: Sahih – Jami at-Tirmidhi 2840

Firstly, Anti-Ahmadis contradict their own beleifs by quoting the above hadith to prove that there is no prophet after Muhammad (SAW) as they themselves are awaiting the coming of Isa (AS) after Muhammad (SAW). We explained this above as well.

Secondly, Al-Aqib does not only mean “last”. Mulla Ali Qari (RH) quotes Ibn Arabi (RH) and agrees with him:

“Al-Aqib refers to someone who succeeds another person in something good”

[Sharh Mishkat, v5, pg. 376]

Lanes Lexicon, an Arabic dictionary says the same:

عَاقِبٌ [act. part. n. of عَقَبَ;] Coming after [&c.]. (Mṣb.) عَاقِبُ شَىْءٍ means Any person [or thing] that comes after, or succeeds, or comes in the place of, a thing. (Ṣ, O, TA.) العَاقِبُ is an appellation applied to the Prophet (Ṣ, O, Mṣb) by himself (Ṣ, O) because he came after other prophets, (Mṣb,) meaning The last of the prophets, (Ṣ, O.) And عَاقِبٌ لِٱمْرَأَةٍ means One who is the last of the husbands of a woman.

[Lanes Lexicon]

Thirdly, even if we take the meaning that it means the “last”, it only means in the context of law bearing prophets. Thus, it means that the Prophet (SAW) is the last law bearing prophet and no prophet can come after him that will bring a new religion or a new book that abrogates the Holy Quran.

This meaning is not only consistent with the verses and ahadith that prophecize the coming of Messiah (who is a prophet) in the latter days, but it is also consistent with belief of the pious Muslims scholars as detailed here.

3) No Prophet after Muhammad (SAW)?

Anti-Ahmadi infographic says:

3) The Messenger of Allah said: “…There will be no prophet after me…”

Grade: Sahih-Bukhari 3455

This is again a repeat of the above 2 points. Nothing new is presented, rather, the Anti-Ahmads refute themselves by proving that no Prophet can come after Muhammad (SAW), including Isa (AS)!

Anti-Ahmadis will reply that Isa (AS) is excluded from this meaning and it only means that no prophet can be “born” after the Prophet Muhammad (SAW). This also has been replied to in the Point #1, but also, it proves something else. It proves that even the non-Ahmadis do not take this hadith literally. They make exceptions to exclude Isa (AS), while their scholars did not.

The pious scholars of Islam has explained that the hadith ‘La Nabiyya Ba’adi‘ or ‘No Prophet after me‘ means that No law-bearing prophet after Muhammad (SAW). This is the view of Mulla Ali Qari (RH), Ibn Qutaibah (RH), Qadi ‘Iyad (RH), Ibn Arabi (RH), Ibn Taymyyah (RH), Al-Suyuti (RH), Shah Waliullah (RH) and many more.²

4) Line of Prophets is closed with me?

Anti-Ahmadi infographic says:

4) The Messenger of Allah said: “I have been sent to all mankind and the line of prophets is closed with me.”

Grade: Sahih-Muslim 523a

Firstly, this is a completely wrong translation of the hadith. وَخُتِمَ بِيَ النَّبِيُّونَ = ‘And the prophets have been sealed by me‘. Seal means to stamp i.e authenticate. This is the true meaning of Khatam/Khatim. This is explained in detail in this article and this video.

Secondly, let’s assume the translation is correct, then we must have to agree that Isa (AS) cannot come in the end times as the line of prophets is closed. He would have to leave his spot in the line and come back in front of the Prophet Muhammad (SAW) and that is not possible as per the meaning that Anti-Ahmadis ascribe to this hadith.

5) Umar would have been a prophet?

Anti-Ahmadi infographic says:

5) The Messenger of Allah said: “If there was to have a Prophet after me, it would have been ‘Umar bin Al- Khattab.”

Grade: Hasan-Jami’ at-Tirmidhi 3686

Firstly, this hadith has been graded Da’if (Weak) by many scholars like Ibn Hibban, Suyuti, Shaukani, Al-Ajluni and more.³ Thus, using it as a definite proof of anything is extremely naive and childish.

Secondly, even if we assume that it is sahih, we cannot accept the meaning that no prophet can come after Muhammad (SAW) as it also contradicts the belief of non-Ahmadis who are awaiting Isa (AS) after Muhammad (SAW). Therefore, the true meaning is that Umar (RA) wasn’t a prophet because there was supposed to be no prophet between the Messiah and Muhammad (SAW):

قال النبي صلى الله عليه وسلم : ” ألا إن عيسى ابن مريم ليس بيني وبينه نبي ولا رسول ، ألا إنه خليفتي في أمتي بعدي ، ألا إنه يقتل الدجال ، ويكسر الصليب ، وتضع الحرب أوزارها ، ألا فمن أدركه منكم فليقرأ عليه السلام ” قال أبو هريرة : ” إني لأرجو أن أكون أول من أقرئه السلام من أبي القاسم صلى الله عليه وسلم ، وآكل من جفنته “

The Holy Prophet Mohammed SAW said: “Listen! There is no prophet and messenger between me and the coming Jesus. He will be the deputy (caliph) in my Ummah after me. Verily, He will kill the Dajjal and break the cross and abolish war. Anyone among you who sees him should tell him my salaam”[Tabarani, Hadith #4895]

[Tabarani, Hadith #4895]

Thirdly, it also means that Umar (RA) could not have been a prophet after Muhammad (SAW) as Khilafat was to come right after Muhammad (SAW), then 30 Dajjal and then would be the time for the prophet to appear, who has been named Messiah. This is proven in detail in this article.

For the purpose of brevity, I will only quote the hadith that proves that Khilafat will come immediately after Muhammad (SAW), thus, eliminating the chance of Umar (RA) to be a prophet.

The Prophet (ﷺ) said,

“The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.“The people asked, “O Allah’s Messenger (ﷺ)! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.“

[Sahih al-Bukhari 3455]

6) 30 Dajjal?

Anti-Ahmadi infographic says:

6) The Messenger of Allah said: “…There shall be thirty imposters in my Ummah, each of them claiming that he is a Prophet. And I am the last of the Prophets, there is no Prophet after me.”

Grade: Sahih-Jami at-Tirmidhi 2219

30 dajjal or false claimants of prophets have already come and this has been testified by the Muslim scholars, long before the birth of Mirza Ghulam Ahmad (AS). The references are in this article and the following Twitter thread.

7) Isa (AS) buried with Muhammad (SAW)?

Anti-Ahmadi infographic says:

7) Narrated Abdullah bin Salam: “The description of Muhammad is written in the Tawrah, [and the description that] ‘Elsa will be buried next to him.” (One of the narrators) Abu Mawdud said: “[And] there is a place for a grave left in the house.”

Grade: Hasan-Jami at-Tirmidhi 3617

Firstly, this is not a hadith of the Prophet (SAW) but a narration of a companion. Thus, to use this as a definite proof against the Ahmadi Muslims is childish and naive.

Secondly, the narration has been declared weak by:

• Imam Bukhari (RH)⁴
• Al-Albani⁵
• Ibn Hajr⁶
• Majlis-e-Ilmi, Dar-ul-Dawah Delhi⁷

Thirdly, even the ‘Sunni’ sources don’t accept this narration:

This has been stated by several scholars, among them Al-Aajurri in his book Ash-Sharee‘ah, Al-Qurtubi in At-Tathkirah and others. A weak Hadeeth was reported in this regard. Al-Bukhari cited this report in At-Tareekh Al-Kabeer on the authority of Muhammad ibn Yoosuf ibn ‘Abdullaah ibn Salaam from his father from his grandfather that ʻEesa (Jesus), son of Maryam (Mary), will be buried with the Prophet in his house. Muhammad Al-Bukhari commented, “This report is inauthentic in my view and cannot be corroborated (by another report).”

[Islamweb, Hadeeth about ‘Eesa (Jesus) being buried next to the Prophet]

The fact that non-Ahmadis have to use weak and contradictory narrations of people other than the Prophet (SAW) shows that they do not have any argument from Quran or hadith. Rather, this is all that they have left!

8) Last brick?

Anti-Ahmadi infographic says:

8. The Messenger of Allah said that the similitude of him and other Prophets is that of a beautiful house praised by people, but it’s missing one brick, and people would question that last missing brick. The Prophet then said that he is this last brick. Grade: Sahih-Bukhari 3535 & Muslim 2286c

This has been explained in detail in our article here: Hadith – Is Muhammad (SAW) the last brick?

But in short, this hadith does not prove that Muhammad (SAW) is the absolute last prophet from any angle as it will contradict other beliefs of non-Ahmadis themselves who are awaiting the coming of Isa (AS).

Rather, this hadith is proving the superiority of the Prophet (SAW) in comparison to the other prophets as can be seen from the complete hadith below:

 ١- [عن أبي هريرة:] فُضِّلتُعلىالأنبياءِبسِتٍّ. قيلَ: ماهُنَّ، أيرسولَاللهِ؟ قال: أُعطيتُ جَوامِعَ الكَلِمِ، ونُصِرتُ بالرُّعبِ، وأُحِلَّتْ لي الغَنائمُ، وجُعِلتْ لي الأرضُ طَهورًا ومسجِدًا، وأُرسِلتُ إلى الخَلْقِ كافَّةً، وخُتِمَ بي النَّبيُّونَ. مَثَلي ومَثَلُ الأنبياءِ كمَثَلِ رَجُلٍ بَنى قَصرًا، فأكمَلَ بِناءَه وأحسَنَ بناءَه، إلّا مَوضِعَ لَبِنةٍ، فنظَرَ النّاسُ إلى القَصْرِ. فقالوا: ما أحسَنَ بُنيانَ هذا القَصرِ، لو تَمَّتْ هذه اللَّبِنةُ، ألا وكنتُ أنا اللَّبِنةُ، ألا وكنتُ أنا اللَّبِنةُ

I have been given superiority over the other prophets. I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and I have been made seal of the prophets.

My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: ‘Would that this brick be put in its place!

[Musnad Ahmad 9337]

There is no superiority in being the last but it means that Muhammad (SAW) perfects the station of prophethood; and this is the meaning of the term, Khatam an-Nabiyyin as well. This is also the same meaning explained by Ibn Hajr (RH) and Ibn Khaldoon (RH).

9) Claimed to be God?

Anti-Ahmadi infographic says:

9) MGA said and wrote that he is Allah, Mary, Jesus. Mahdi, Krishna, and that he is a prophet, and that Prophet Muhammad PBUH is not the last.

Firstly, no citations or references are given for these statements. Therefore, this does not even warrant a response.

Secondly, Mirza Ghulam Ahmad (AS) did not claim to be God. It is a lie and we have explained it using the statements of Ahmad (AS) himself in this article: Did Mirza Ghulam Ahmad (A.S) claim to be God?

Thirdly, he did claim to be Mahdi and metaphorical coming of Isa (AS) as Mahdi is the title of the Messiah. Not sure how this debunks Ahmadiyya Islam?

Fourthly, Ahmad (AS) himself explained that Prophet Muhammad (SAW) is indeed the last prophet to bring a Shariah, a Holy book and the last religion.

“Thus, I am a Prophet. However, this prophethood is not of the law-bearing kind which would abrogate the Book of Allah and bring a new book in its stead. I consider such a claim to be disbelief.”

[Malfuzat, vol. 10, pg. 164]

References

وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا لَنَہۡدِیَنَّہُمۡ سُبُلَنَا ؕ وَاِنَّ اللّٰہَ لَمَعَ الۡمُحۡسِنِیۡنَ

And as for those who strive in Our path—We will surely guide them in Our ways. And verily, Allah is with those who do good.

[Holy Quran 29:69]

Those searching for God or a true religion will have to make great efforts and sacrifices in order to find the truth. This is a known fact that even in our worldly lives, we work hard and make many sacrifices to obtain a better grade in school or attain a better paid job. Hazrat Mirza Bashiruddin Mahmud Ahmad^ra states:

“All of you study today so that it will benefit you in the future. It is not the case that your present study is a futile exercise. Thus, it is evident that there is a need for religion and if one adopts the correct path as outlined by Islam, it can lead one to God. Whosoever forms a connection with God in this life and derives full advantage of its benefits, will also reap the reward in the hereafter.”

[Review of Religions edition Febuary 2019]

True wealth is not worldly possessions but being close to God, to have the soul at rest, that is to say, “Nafse Mutmainnah”. However, to reach this stage and achieve such a treasure one must strive and struggle to get close to God and enter a state of repentance (Nafsi Lawwamah, the Reproving Self ) where the soul struggles and suffers in order to purify it from the past sins committed allowing one to become closer to God. The path to God requires one to constantly struggle and make great efforts:

As it reproves every vicious movement, it is called the reproving self. Though it reproves itself in respect of vices, yet it is not fully effective in practising virtue and occasionally it is dominated by natural emotions, when it stumbles and falls. It is like a weak child who does not wish to stumble and fall but does so out of weakness, and is then remorseful over his infirmity

[Philosophy of teachings of Islam. pg 6]

حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا أَبُو حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ “‏ لَيْسَ الْغِنَى عَنْ كَثْرَةِ الْعَرَضِ، وَلَكِنَّ الْغِنَى غِنَى النَّفْسِ ‏”‏‏.‏

Narrated Abu Huraira: The Prophet (ﷺ) said, “Wealth is not in having many possessions, but rather (true) wealth is feeling sufficiency in the soul.”

[Sahih al-Bukhari 6446]

وَعَنْ عَائِشَةَ أَنَّهَا قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ أَوْحَى إِلَيَّ أَنَّهُ مَنْ سَلَكَ مَسْلَكًا فِي طَلَبِ الْعِلْمِ سَهَّلْتُ لَهُ طَرِيقَ الْجَنَّةِ وَمَنْ سَلَبْتُ كَرِيمَتَيْهِ أَثَبْتُهُ عَلَيْهِمَا الْجَنَّةَ. وَفَضْلٌ فِي عِلْمٍ خَيْرٌ مِنْ فَضْلٍ فِي عِبَادَةٍ وَمِلَاكُ الدِّينِ الْوَرَعُ» . رَوَاهُ الْبَيْهَقِيُّ فِي شعب الْإِيمَان

‘Aisha said she heard God’s messenger say that God revealed to him, “ If anyone follows a path in search of knowledge, I shall make easy for him the road to paradise; and if I deprive anyone of his eyes, I shall guarantee paradise to him in return for them. Superiority in knowledge is better than superiority in worship, and the basis of the religion is abstinence.” Baihaqi transmitted it in Shu’ab al-iman.

[Mishkat al-Masabih 255]

Spiritual Quest

Those who are in search of God or have weak faith and want to get closer to God yet get no response from God should not give up hope, as mentioned this path of struggle is not easy nor should it be as the final destination is the greatest treasure man can acquire; we work day and night to achieve worldly success so why don’t we do the same to please our Creator?

There are many who come here hoping by some magic spell to reach the highest spiritual heights and attain communion with God. Such people are guilty of mockery. They ought to cast a glance upon the lives of the Prophets. It is false to assert that hundreds of people were instantly transformed into saints by merely visiting a certain religious divine. Quite the contrary, Allah Almighty states: “Do men think that they will be left alone because they say, ‘We believe,’ and that they will not be tested?” (al-Ankabut, 29:3). In other words, until man is tried and made to face affliction, how can he become a saint?

The spiritual quest is to embark upon the path of Allah and His Messenger sa as a result of one’s own understanding and sense. For example, Allah the Exalted states: قُلۡ اَطِیۡعُوا اللّٰہَ وَالرَّسُوۡلَ ۚ فَاِنۡ تَوَلَّوۡا فَاِنَّ اللّٰہَ لَا یُحِبُّ الۡکٰفِرِیۡنَ (Aal-e-Imran, 3:32).
Meaning, if you desire to become the beloved of God, then follow the Noble Prophet, on whom be peace. It was this Perfect Guide and Messenger who shouldered such afflictions as are unparalleled in the history of the world. He did not rest even a single day in his life. Now, those who truly emulate their Master can only be ones who follow his every word and action with assiduous toil and labour. Only he is a follower who obeys the Holy Prophetsa in all respects. Allah the Exalted does not like those who flock to comfort and flee from hardship. Rather, such a one shall incur the wrath of Allah Almighty. In this verse, Allah the Exalted has commanded obedience to the Holy Prophet, peace and blessings of Allah be upon him. The task of a seeker of God ought to be to first study the entire life of the Holy Prophetsa and then follow him. This is called ‘the spiritual quest.’ There are great trials and tribulations in this path. It is only after these difficulties are shouldered that a person becomes a seeker of God.

The rank of those who are absorbed in God is greater than those who are seekers on the path of God. Allah Almighty does not leave the former group of people to go on as mere seekers; rather, He casts them into adversity Himself and then pulls them towards Himself through his eternally spiritual magnetism. All the Prophets were absorbed in God as such. When the human soul is faced with hardship it is strained and gains experience, and as a result, begins to glow. For example, iron or glass possess the inherent quality to shine but only become clear after repeated polishing to the extent that one is eventually able to see their own face reflected in these materials. Spiritual efforts also serve as a polishing agent. One ought to polish the heart, to such an extent that one is able to see in it a reflection of their own face. What is implied by seeing one’s own face? It means to embody the following “Develop within yourselves the attributes of Allah.” The heart of a seeker of God is like a mirror, which is polished by trial and tribulation to such extent that the character of the Holy Prophet, peace and blessings of Allah be upon him, begins to be reflected in it. This occurs when, after much spiritual effort and purification, no traces of filth and impurity remain. It is then that this rank is conferred upon an individual. Every believer is to a degree in need of such cleansing. No believer can attain salvation until they become a mirror. A seeker of God polishes themselves of their own accord and bears difficulty by virtue of their own effort. But a person absorbed in God is thrown into tribulation. God Himself refines such a person and bestows upon them the qualities of a mirror by subjecting them to countless forms of adversity and affliction. In actuality, the end result of a seeker of God and one who is absorbed in God are the same. There are two aspects which relate to the righteous: the spiritual quest and spiritual magnetism.

[Malfuzat Volume 1 . pg 24-27]

As mentioned above the spiritual quest is needed in order for one to be purified and after this struggle, that believer will then become God’s beloved servant.

Struggle and Prayer

Until a person undertakes a struggle and seeks recourse to prayer, the overwhelming weight of ignorance that overtakes the heart cannot be removed. If there is no determination and courage, how can a transformation be brought about? This is an unchangeable custom of Allah the Exalted, as He states: اِنَّ اللّٰہَ لَا یُغَیِّرُ مَا بِقَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِہِمۡ , “And thou wilt never find a change in the way of Allah.” (ar-Ra’d, 13:12). Therefore, whether it is our community or anyone else, it is only through effort and prayer that a transformation of morals is possible. There is no other way.

[Malfuzat Volume 1. pg 134]

Purification of the nafs [self] is a very difficult stage to reach, while salvation revolves around the purification of the nafs. Allah the Exalted says: “‘And I do not hold my own self to be free from weakness; for, the soul is surely prone to enjoin evil, save that whereon my Lord has mercy. Surely, my Lord is Most Forgiving, Merciful.” (12:54), and the purification of nafs cannot be achieved without the grace of God. This is an immutable law of God Almighty.

[Malfuzat Volume 10. pg 370]

Bear well in mind that a person’s prayer is accepted when they abandon heedlessness, sin and transgression for the sake of Allah Almighty. The more an individual grows in divine nearness, the greater they will partake of the fruits of the acceptance of prayer. This is why Allah the Exalted states:
“And when My servants ask thee about Me, say: ‘I am near. I answer the prayer of the supplicant when he prays to Me. So they should hearken to Me and believe in Me, that they may follow the right way.” (2:187).

At another place, Allah the Exalted states: “But how can the attaining of faith be possible to them from a position so far-of” (34:53).

In other words, why should I listen to the prayer of one who is distant from Me? A lesson has been given here based on what we generally observe in the law of nature. This does not mean that God cannot hear, for He is privy to the most hidden desires buried in our hearts. In fact, He is aware of even those desires which have not yet come into existence. However, in this verse, Allah the Exalted has directed man’s attention to attaining divine nearness and explains that just as a distant voice cannot be clearly heard, in the same manner, an individual who is plunged in heedlessness, sin and transgression, becomes distant from God. The further away a person grows from God, the more obstructed and improbable the possibility of the acceptance of their prayer becomes. The law of nature stipulates that nothing can be gained without righteousness. Sometimes a foolish person will renounce their faith due to the non-acceptance of their prayer.

[Malfuzat Volume 3 page 91]

وَاِذَا سَاَلَکَ عِبَادِیۡ عَنِّیۡ فَاِنِّیۡ قَرِیۡبٌ ؕ اُجِیۡبُ دَعۡوَۃَ الدَّاعِ اِذَا دَعَانِ ۙ فَلۡیَسۡتَجِیۡبُوۡا لِیۡ وَلۡیُؤۡمِنُوۡا بِیۡ لَعَلَّہُمۡ یَرۡشُدُوۡنَ

‘And when My servants inquire from thee concerning Me, tell them I am close. I respond to the call of the supplicant when he calls Me. So they should seek to attain my nearness through prayers and be guided.’

[Holy Quran 2:186]

I heard Allah’s Messenger (ﷺ) saying, “If Allah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allah. (And remember) that this nation (true Muslims) will keep on following Allah’s teachings strictly and they will not be harmed by any one going on a different path till Allah’s order (Day of Judgment) is established.”

[Sahih al-Bukhari 71]

Allah rewards our spiritual search

Allah does not waste our efforts no matter how insignificant they may appear to us. Allah is Al-Mujib meaning the responsive, the hearkener, the one who answers the one in need if he asks him and rescues the yearner if he calls upon him. Allah will hear our prayers but it is up to the believer to be righteous and true when calling to him.

وَقَالَ رَبُّکُمُ ادۡعُوۡنِیۡۤ اَسۡتَجِبۡ لَکُمۡ ؕ اِنَّ الَّذِیۡنَ یَسۡتَکۡبِرُوۡنَ عَنۡ عِبَادَتِیۡ سَیَدۡخُلُوۡنَ جَہَنَّمَ دٰخِرِیۡنَ

And your Lord says: ‘Pray unto Me; I will answer your prayer. But those who are too proud to worship Me will surely enter Hell, despised.’

[Holy Quran 40:61]

مَنۡ عَمِلَ صَالِحًا فَلِنَفۡسِہٖ وَمَنۡ اَسَآءَ فَعَلَیۡہَا ؕ وَمَا رَبُّکَ بِظَلَّامٍ لِّلۡعَبِیۡدِ

Whoso does right, it is for his own soul; and whoso does evil, it will only go against it. And thy Lord is not at all unjust to His servants.

[Holy Quran 41:46]

لِیَجۡزِیَہُمُ اللّٰہُ اَحۡسَنَ مَا عَمِلُوۡا وَیَزِیۡدَہُمۡ مِّنۡ فَضۡلِہٖ ؕ وَاللّٰہُ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ

So that Allah may give them the best reward of their deeds, and give them increase out of His bounty. And Allah does provide for whomsoever He pleases without measure.

[Holy Quran 24:38]

Abu Dharr reported: The Messenger of Allah, peace and blessings be upon him, said, “Allah Almighty says: Whoever comes with a good deed will have the reward of ten like it and even more. Whoever comes with an evil deed will be recompensed for one evil deed like it or he will be forgiven. Whoever draws close to Me by the length of a hand, I will draw close to him by the length of an arm. Whoever draws close to Me the by length of an arm, I will draw close to him by the length of a fathom. Whoever comes to Me walking, I will come to him running. Whoever meets Me with enough sins to fill the earth, not associating any partners with Me, I will meet him with as much forgiveness.”

[Ṣaḥīḥ Muslim 2687]

Allah the Exalted, however, is not cruel. When one shows patience in the face of severe hardship the greater the
hardship, the greater is his reward. God Almighty is Rahim [Merciful], Ghafur [Forgiver], and Sattar [Concealer of weaknesses]. He does not inflict hardship on man so that he would disassociate from the Faith upon suffering the hardship. Rather, the hardships come to spur him forward [toward God]. There is a saying among the mystics that in times of trial, a sinner pulls back but a righteous person pushes forward all the more.

[Malfuzat Volume 10. pg 102]

Without doubt, a special mercy descends upon people who strive truly in the cause of God and withdraw from every darkness and disorder. By virtue of this grace, in the Holy Qur’an, God’s name is Rahim.

[Allah The Exalted page 37]

Importance of Sabr (patience)

It is reported about Hazrat Abu Bakr Shibli (rh), a great saint and scholar of Islam, that once somebody came to him who appeared to be an ordinary person, but who seemed to have acquired some knowledge directly from Allah, through his grace. But he took him lightly and he asked him a simple question, which type of Sabr (patience) is more difficult?

So, the answer came immediately from Abu Bakr Shibli, it is As-sabar Fil’hallathaAllah, that is, to be patient in search of Allah, in pursuit of Allah. This is a patience or a sabr which is most difficult. He (the ‘ordinary man’) said, no, that’s wrong.

So, Shibli (rh) again attempted another solution and offered this explanation, asabro lil’ahatha’Allah, Asabro fila means to be patient in the search of God. Asabro lila means for the sake of God. The man again said no.

Then Shibli (rh) offered another explanation, he said, Asabro Mala. So that is also a very deep philosophical expression which nobody who had not experienced it could have ever thought of. Asabromala is a more intricate and delicate expression, which means in Urdu it would mean (Khuda ke saat rahnay per sabr, yani uski maiyat kaym rakna) to remain constantly in the presence of God, to show patience there. Apparently, it’s not difficult, but it’s the most difficult thing at the same time to remain constantly under the sight of someone who is observing you with authority, with full power and to feel his presence, never to get tired of that. This is one of the most difficult things, and this is what Shibli (rh) thought, that there would be no answer after this, this is the highest of Sabr which he could think of. And yet he said no.

So then Shibli turned to him and said tell me yourself what Sabr is then, if that is not what is the most difficult Sabr if this is not the one? So he said As suburbanilahatha’Allah a person who wants to be with God, but God has not manifested his mercy on him and he lives in separation with God and yet shows that Sabr (patience).

At this Shibli (rh) started crying, he cried and cried and the people who watched him, they thought he would give up his soul. He was so bitterly crying and so helplessly crying. That is something which immediately came to his mind, that many people don’t even notice this, while this is the thing where the Sabr should be the most bitter and he was right. Now, such a person who asked this question and said no, he must have been taught this by God himself, who had gone through all these experiences personally, otherwise nobody can imagine such things.

[Dars ul Quran – Surah Aale-Imraan verses 16-20] and [Ibn al Qayyim (rh) in his book Madarij as Salikin Vol 2. p. 159]

One should not give up and lose hope when striving towards Allah, Allah knows best when to respond.

To think that seeking help from God is sometimes without result and wondering that the Rahmaniyyat and Rahimiyyat of God do not manifest themselves in the shape of help, is the result of misunderstanding. God Almighty surely hears the prayers that are offered in sincerity and helps the seekers of help as He considers proper. But sometimes it happens that the prayer and request for help of a person are not inspired by sincerity and lack the humility of the heart, and his spiritual condition is not up to the mark, so that while his lips utter the words of supplication his heart is inattentive or is only making a show. It also happens sometimes that God hears the supplication and bestows whatever He considers proper and most appropriate in His perfect Wisdom, but the foolish supplicant does not recognize the hidden favour that God does to him and begins to complain on account of his ignorance and unawareness. He does not appreciate the verse 2:216. That is, it may be that you dislike a thing, which is really good for you, and it may also be that you like something, but it may be the worse for you. Allah knows the reality of all things and you know not.

[Essence of Islam Volume 2 pg 229]

Seeking forgiveness and repentance is the way to achieving union with Allah. Allah the Almighty says: And as for those who strive in Our path—We will surely guide them in Our ways. And verily, Allah is with those who do good (29:69).
Continue to make full effort in the way of Allah and you will reach to the desired destination. Allah the Exalted harbours miserliness towards no one. It was, after all, from among these very Muslims that some came to be great saintly people who are known as Qutb (Guiding Star), Abdal (vicegerents appointed for carrying out the will of God Almighty) and Ghaus (Saint). Even now the door of His mercy is not closed. Develop a meek heart, offer Prayer with meticulous care, keep supplicating, and follow my teachings. I will also supplicate.

[Malfuzat Volume 10 page 132]

One should never despair. Sins can be overwhelming and salvation may seem impossible, but one should not get flustered. Some say that they are very sinful and are overpowered by the carnal self, and how could they become pious. They should understand that a believer never despairs. It is only Satan, and none else, who loses hope in the mercy of God. A believer should not be a coward. No matter how overwhelmed he is by sin, God has bestowed upon him such power that he can overcome sin under any circumstances.

Food and water are available for the hunger and thirst of the body, and air is available because it is needed for man to
breathe. When all the means of sustenance needed for the body have been provided, why wouldn’t the things needed by the soul be provided? God Almighty is Rahim [Merciful], Ghafur [Forgiver], and Sattar [Concealer of weaknesses]. He has also provided all the means for spiritual defence. Man should search for the spiritual water; he will certainly
find it. He should search for spiritual bread; it will certainly be granted. As there is a law of nature for physical needs, there is also a law of nature for spiritual needs, but seeking is the prerequisite. One who seeks, shall certainly find. God Almighty will certainly be pleased with one who strives to establish a bond with Him.

[Malfuzat Volume 10 page 113-114]

One should refrain from mistrusting God Almighty as it ultimately results in one’s own ruination, as Allah the Exalted says: “And that thought of yours, which you entertained concerning your Lord, has ruined you. So now you have become of those who are lost (Surah Ha Mim as-Sajdah, 41:24)”. Therefore, it should be understood that mistrusting God Almighty is, in reality, planting the seed of disbelief which ultimately results in one’s ruination. Whenever God Almighty sends one as His Messenger, the one who opposes him gets destroyed.

[Malfuzat Volume 10 page 96]

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اسۡتَعِیۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوۃِ ؕ اِنَّ اللّٰہَ مَعَ الصّٰبِرِیۡنَ

O ye who believe! seek help with patience and Prayer; surely, Allah is with the steadfast.

[Holy Quram 2:153]

Also bear in mind that the relationship with God Almighty is like the relationships between friends. At times a friend will have their way, but at other times, they must accept the will of the other, and they must accept this happily, with an open heart, and not by compulsion

[Malfuzat Volume 2 page 99]

One cannot claim to be striving towards God sincerely whilst committing sins, as mentioned before “an individual who is plunged in heedlessness, sin and transgression, becomes distant from God.” Such a person cannot claim to be going through “As suburbanilahatha’Allah a person who wants to be with God, but God has not manifested his mercy on him and he lives in separation with God and yet shows that Sabr (patience).”, as he himself is moving away from God and thus is disconnected through their own sins and due to God testing such a person. “A sinner is one who severs their relationship with God Almighty in this very life.”(Malafuzat Vol 1 page 140).
“And thou canst not guide the blind out of their error. Thou canst make only those to hear who believe in Our Signs, for they submit.” (27:82).

Hazrat Mirza Bashiruddin Mahmud Ahmad^ra states:

Thus, if one does not even follow the principles of faith, and through their own heedlessness and ignorance abandons it, then how can one expect to derive any benefit from religion?
God does exist and He does so in a manner whereby He rewards those people who develop a connection with Him and punishes those who disobey His commands. God is not mute; rather He manifests His attributes and shows His servants the paths that lead to His pleasure.

[Review of Religions edition Febuary 2019]

Striving towards God

A Person Who Strives Towards God Never Fails: When a person strives and exerts an effort towards God Almighty, He does not allow for it to go in vain. A landowner may lose his crop, an employee may cause harm to someone who dismisses them, and a person who is tested may fail, but a person who strives towards God is never met with failure. The promise of Allah the Almighty is true: “As for those who strive in Our path — We will surely guide them in Our ways.” (29:70).
A seeker of the avenues that lead to God Almighty ultimately reaches his final destination. If we feel sympathy upon witnessing the effort and conditions of students who spend day and night preparing for worldly examinations, how can Allah the Exalted, who is boundless and infinite in His mercy and compassion, waste the effort of a person who strives towards Him? Of course not. Never would He do so. Allah the Exalted does not allow anyone’s effort to go in vain. God Almighty states: “Surely, Allah suffers not the reward of those who do good to be lost.” (9:120).

We observe that every year thousands of students weep and commit suicide when they see their efforts and labours of many years washed away due to some reason or other. However, the grace of Allah the Exalted does not disregard even the most insignificant of actions. What a pity then that man becomes so engrossed in labouring for the sake of uncertain and insecure objectives to the extent that he deprives himself as it were of every kind of comfort; he bears a thousand pains and hardships merely on the tenuous hope that perhaps he will succeed. A businessman will invest hundreds and thousands of rupees in the hopes of profit, but even he is unaware for certain if this will bring guaranteed returns. However, I do not observe the same toil and effort by those who seek God Almighty (Whose promises are definite and categorical, and towards Whom an advance through even the slightest effort is never wasted). Why do these people not understand? Why do they not fear that they will have to die one day? Even after witnessing these other failures, are they not moved to consider this bargain, in which there is no prospect of loss or failure, and in which profit is guaranteed? How great an effort does a farmer invest in the cultivation of his crop, but who can say for certain that the result will prove fruitful?

How Merciful is Allah the Almighty! He is a treasure from whom one can collect a cowrie, a rupee or even a gold coin. Here, there is no fear of thieves and robbers, nor a chance of bankruptcy. It is narrated in a Hadith that if a person
removes a thorn from the path, they shall receive a spiritual reward for this as well. If when fetching water, a person pours a bucket into his brother’s vessel, God Almighty does not allow it to go unrewarded. Remember that the path on which man can never fail is the path of God. The path of this world is full of obstacles that cause a person to stumble at every step, and hurdles threatening failure obstruct the way. Those who abandoned their rule of entire kingdoms were, surely, not out of their minds. People like Ibrahim ibn Adham, Shah Shuja, and King Abdul-Aziz, who is also known as a Reformer (Mujaddid), gave up their worldly rule, sovereignty and majesty. The reason is that there are obstacles at every step, which cause one to stumble. God is a pearl and when a person gains insight into His Being, he begins to view materialistic things with such contempt and scorn that he must force and compel himself to even cast a glance upon such matters. Hence, seek true insight of God Almighty and take your every step in His direction. For it is in this that all success lies.

[Malfuzat Volume 1 page 140-142]

The Etiquette of Seeking God:
It is my view that those who come to visit me and engage in a brief exchange, and then leave hastily without sitting with me, as if mock God. This is not how one finds God, nor has Allah the Exalted established such a law. Hence, the first condition in the search for God is a sincere desire. Secondly, one must remain engaged in this quest with patience. It is a matter of principle that the older a man becomes, the more experience they accumulate. Then, in order to develop divine insight, is it not crucial for one to remain in the company of a holy person for a good amount of time? I have seen many people who in the prime of their youth abandon the world completely, and then they wail and lament. Ultimately, I have found that such people became engrossed in the world of materialism and turned into worms of the earth.

The search for God is an inclination that grows temporarily at an inner level. If a person does not demonstrate patience and remain firmly persistent with a positive mindset, the temporary passion which surges forth from within, not only dissipates with time, but is in fact, forever expunged from the heart completely and turns a person into a worm of the earth. However, if one remains sincere and determined, after this temporary fervour and thirst to seek God, one develops a true and genuine yearning and desire which grows with every passing day. So great does this longing become that even if one is faced with a mountain of hardships and afflictions, one does not care in the least, and one continues to advance on this path. Therefore, an individual, who remains determined after this initial passion and desire, and who realises that they must remain faithful to their last breath, is most fortunate indeed. An individual, who after a few attempts fails to remain determined and then gives up completely in their quest, is left with nothing in their hands except for their own constant tendency to claim that they have come across many loquacious individuals who are nothing more than profiteers, and not a single one of them was true and godly.

A seeker must forgo all of his prejudice and preconceived beliefs, and then set out in search of doctrines that are founded on truth. Positive progress can only be expected when this is the case. For this purpose, the first brick ought to be God, and only then will the final brick be God. Haste is detrimental indeed and often becomes the cause for an unfortunate person being deprived. You are an individual who is in search of God. The best course of action for you
is to first correct the doctrines that you hold. As a result of this, you will come to know who exactly that God is Whom you seek and quest. This will increase the level of your insight, and this insight, which wields a magnetic force to draw in love, will in turn foster a relationship of love between you and Allah Almighty. Without this, any claim of love is like the false fruit which vanishes after a few days.

You ought to remember always—and this is my belief—that the light of God cannot shine on anyone until that light descends upon them from heaven. It is true indeed that divine grace descends from heaven. Until and unless God Himself manifests His light upon a seeker, the pace at which he advances is no more than an insect, and so it should be. For such a person is entangled in countless forms of ignorance, darkness, and obstructions along the way. However, when divine light shines upon a person, their heart and mind is illuminated and becomes filled with light, whereafter they advance towards God at light speed.”

The Seeker: Your Holiness, I am not a follower of any religion.

His Holiness (as): If someone determines for themselves that they will not believe in anything, I can say nothing—what can I possibly say? However, a sensible individual must compel themselves to follow a path of some sort.

[Malfuzat Volume 3 page 127-130]

Those people who are impatient fall into the clutches of Satan. A righteous person must battle with impatience as well. In Bustan there is mention of a worshipper. Whenever this individual stood for worship, he would hear an angel’s voice from the unseen saying: ‘You have been rejected and forsaken.’ On a certain occasion, one of his disciples heard this voice from the unseen and said: ‘Now the verdict has been passed. What then is the use of futile action?’ The man wept profusely and said: ‘If I am to leave God, where else should I go? If accursed I am, then so be it. At least I am fortunate enough to be called accursed.’ These discussions were still underway with his disciple, when a voice was heard saying: ‘You have been accepted.’ So all this was the result of sincerity and patience, which is a condition for one who is righteous.

“And as for those who strive in Our path – We will surely guide them in Our ways. And verily Allah is with those who do good.” (29:70). Meaning, those who strive in Our cause shall be guided. In other words, a person must join God’s Messenger, and strive and endeavour in this path together with him. It does not behove one who strives in the cause of Allah to flee within an hour or two. In fact, the task of such a person is to remain forever ready to give their life. So, the hallmark of a righteous person is steadfastness. In this regard, Allah the Exalted states: “As for those who say, ‘Our Lord is Allah,’ and then remain steadfast, the angels descend on them, saying: ‘Fear ye not, nor grieve; and rejoice in the Garden that you were promised.” (41:31). Meaning, they say our Lord is Allah, then show steadfastness; and turn away from all else to find God. In other words, success depends on steadfastness. And steadfastness is to recognise God and stand unshaken in the face of all difficulty, trial and tribulation. If a person is able to do this, they will surely become the recipient of divine communion and converse like the Prophets.

[Malfuzat Volume 1 page 61-62]

عَن كثير بن قيس قَالَ كُنْتُ جَالِسًا مَعَ أَبِي الدَّرْدَاءِ فِي مَسْجِد دمشق فَجَاءَهُ رَجُلٌ فَقَالَ يَا أَبَا الدَّرْدَاءِ إِنِّي جِئْتُكَ مِنْ مَدِينَةِ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا جِئْتُ لِحَاجَةٍ قَالَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ وَإِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ وَإِنَّ الْعَالِمَ يسْتَغْفر لَهُ من فِي السَّمَوَات وَمَنْ فِي الْأَرْضِ وَالْحِيتَانُ فِي جَوْفِ الْمَاءِ وَإِنَّ فَضْلَ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدْرِ عَلَى سَائِرِ الْكَوَاكِبِ وَإِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ وَإِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلَا دِرْهَمًا وَإِنَّمَا وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَهُ أَخَذَ بِحَظٍّ وَافِرٍ “. رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيُّ وَأَبُو دَاوُدَ وَابْنُ مَاجَهْ وَالدَّارِمِيُّ وَسَمَّاهُ التِّرْمِذِيُّ قَيْسَ بن كثير

Kathir b. Qais told how, when he was sitting with Abu Darda’ in the mosque of Damascus, a man came to him and said, “Abu Darda’, I have come to you from the town of the Messenger for a tradition I have heard that you relate from God’s messenger. I have come for no other purpose.” He replied that he had heard God’s messenger say, “ If anyone travels on a road in search of knowledge God will cause him to travel on one of the roads of paradise, the angels will lower their wings from good pleasure with one who seeks knowledge, and the inhabitants of the heavens and the earth and the fish in the depth of the water will ask forgiveness for him. The superiority of the learned man over the devout man is like that of the moon on the night when it is full over the rest of the stars. The learned are the heirs of the prophets who leave neither dinar nor dirham, leaving only knowledge, and he who accepts it accepts an abundant portion.” Ahmad, Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it, Tirmidhi calling Him Qais b. Kathir.

[Mishkat al-Masabih 212]

Reason for delay in the answer of prayers

Sometimes it happens that a seeker supplicates with great yearning and pain, but he observes that the result of his prayers is being postponed and delayed. What is the reason? In this connection it is necessary to remember that there is a gradualness in the affairs of the world. How many stages has a child to pass through before becoming a full grown person? How much time is taken by a seed to become a tree? In the same way, Divine matters are also completed gradually. There is also this Divine purpose in such a delay that the supplicant should become confirmed in his resolve and courage and his understanding should be strengthened. To the degree to which a person desires to acquire high rank and gradations to that degree he is called upon to work hard and to wait. Perseverance and resolve are such excellent qualities that without them a person cannot traverse the stages of success. It is necessary, therefore, that he should first pass through difficulties. That is why it is said: “Aye, surely there is ease after hardship” (94:7).

Sometimes it happens that a person supplicates for something, but his supplication is the result of his ignorance and stupidity. He desires something from God Almighty which under no circumstances can be useful or beneficial for him. In such a case, God Almighty does not reject his prayer, but fulfills it in some other form. For instance, a cultivator who needs a bullock for his plough goes to a ruler and asks him for a camel. The ruler knows that a bullock would be useful for him and he directs that he should be given a bullock. If that person should say that his request has not been granted, it would be foolish on his part, for if he were to reflect, that which happened was the best for him. In the same way, if a child beholding red burning brands should ask its mother for them, would a kind and compassionate mother hand them over to it? Thus, sometimes, circumstances arise in connection with the acceptance of prayer that people who are impatient and lack goodwill become the cause of the rejection of their prayer.

Do not be Impatient and Hasty:
During the interval between a supplication and its acceptance one is often subjected to trial after trial, some of which are back-breaking. A persevering and goodnatured supplicant smells the perfume of the favours of his Lord in these trials and difficulties and his intelligence informs him that they will be followed by help. One aspect of these trials is that they foster eagerness for prayer. The greater the distress of the supplicant, the more his soul will be melted. This is one of the factors in the acceptance of prayer. So one should not lose heart and should not think ill of God through impatience and restlessness. One should never think that one’s prayer is not accepted or will not be accepted. Such a notion is a denial of the attribute of God that He accepts prayers.

Prayer is very valuable and a person who is given to prayer succeeds in the end. However, it is foolishness and disrespect that a person should seek to avoid the design of God Almighty. For instance, to pray that the sun should appear in the early part of the night is impertinence. A person who loses hope or desires fulfilment before it is time, suffers loss. For instance, if after ten days of marriage the husband and wife should desire that a child should be born to them, it would be foolish on their part. In the same way, he who does not allow time for a plant to grow does not let the stage of the ripening of the grain to come. To seek a favour from God Almighty obstinately, and to make one’s faith conditional, is a great mistake and is likely to prove a stumbling block. Perseverance and steadfastness in prayer is one thing, but obstinacy is quite another.

To say that if one’s purpose is not fulfilled one would deny faith or would say this or that is great foolishness and betrays ignorance of the manner of prayer and amounts to shirk. Such people are not aware of the philosophy of prayer. Nowhere does the Holy Qur’an say that God would accept prayer according to the desire of the supplicant. It
is true that it is said in the Holy Qur’an: “Pray unto Me, I will answer your prayer.”(40:61), but it is also part of our faith, as the Holy Qur’an too says: “And We will try you with something of fear and hunger.” (2:156).

If by virtue of (40:61) God accepts your prayer, then by virtue of (2:156) He enforces His own will. It is the Benevolence and Generosity of God Almighty that He accepts the supplications of His servants; otherwise, it would not be
inconsistent with His Godhead and Providence that He should always enforce His will. When He says: “And We will try you with something of fear…”(Al -Baqarah), at that time He desires to enforce His will. There is sometimes fear and sometimes hunger, and sometimes there is decline in wealth, or loss in trade, or poor harvest, or death of children or loss of fruits and harmful results. These are trials from God Almighty. At that time, God desires to display His authority and to enforce His will. At such times a sincere believer accepts the will of God cheerfully and gives it preference and is pleased with it and makes no complaint and thinks no ill. That is why Allah the Exalted says: “And give glad tidings to the steadfast.”(2:156).

God does not say that glad tidings should be conveyed to supplicants, but to those who persevere. It is necessary,
therefore, that a supplicant should not lose heart if he meets with failure in his prayers, but should prefer the
pleasure of God Almighty with steadfastness and perseverance. It is my frequent experience that God is so Benevolent and Merciful that when in His Wisdom He does not accept a prayer, He accepts some other prayer in place of it which is like it.

Blessed are the prisoners who supplicate and do not get tired for they shall one day be released; blessed are the
blind ones who persevere in their prayers for one day they shall see. Blessed are those who are in the graves and seek the help of God through supplication for one day they shall be taken out of their graves. Blessed are you who do not get tired in your prayers and your souls melt while you pray, and your eyes shed tears, and a fire is lit in your breasts and you are driven into dark chambers and desolated jungles seeking solitude, and you are rendered restless and mad and unconscious of self, for in the end you will become the recipients of grace.

[Essence of Islam Volume 2 pages 221-229]

Becoming God’s beloved

The Holy Qur’an repeatedly affirms that remorse and repentance, and non-insistence upon evil, and asking for forgiveness procure forgiveness of sins. Indeed, it is said that God loves those who repent, as in the verse: “Allah loves those who turn to Him and loves those who keep themselves clean.” (2:223). That is: God Almighty loves those who repent and loves those who strive to purify themselves from sin.

[Allah The Exalted page 91]

Man Turns to God with Remorse and God Turns to Man with Mercy In Arabic idiom, Taubah (repentance) means ‘returning’, and that is why in the Holy Qur’an God’s name is also Tawwab, that is to say, He Who is Oft-Returning. This means that when a person discarding sin turns to God with a sincere heart, God Almighty turns even more to him.

This is altogether in accord with the law of nature. God Almighty has made it part of human nature that when a person turns to another with a sincere heart, the latter’s heart is also softened for him. Then how can reason accept that when a servant turns towards God Almighty with a true heart God should not turn to him? Indeed God, Who is Benevolent and Merciful, turns even more towards His servant. That is why in the Holy Qur’an, God’s name, as we have just mentioned, is also Tawwab, meaning Oft-Returning.

[Essence Of Islam Volume 2 page 239]

The gates of the grace and benevolence of God Almighty are never closed. If a person turns to Him with a true heart and in sincerity, then He is Forgiving and Merciful and accepts repentance. It is great impertinence and disrespect to speculate how many sinners will God Almighty forgive. The treasures of His mercy are unlimited. He lacks nothing and His doors are not shut upon. All those who arrive before God shall attain high ranks. This is a sure promise. The one who despairs of God Almighty, and his last moment arrives in a state of heedlessness, is most unfortunate and ill-fated because at that time the door is closed.

[Essence Of Islam Volume 2 page 258]

The love of God is the second most important requirement of salvation after Ma‘rifat [recognition of God]… Love is a wonderful thing. Its fire consumes the fire of sin and extinguishes the flame of disobedience. There can be no question of ‘punishment’ where there is perfect and true love. One of the signs of true love is that the lover dreads the very thought of being estranged from his beloved. He thinks himself doomed at his smallest fault, and sees the beloved’s displeasure as a deadly poison. He is also beset by a great longing to meet his beloved, and absence and separation takes the very life out of him.

That is why he does not only regard as sinful, actions which are regarded as such by the common man— e.g., murder, adultery, theft and bearing false witness— rather, he considers even the slightest estrangement from God, and the slightest inclination towards anything other than Him, as a grave sin. He, therefore, constantly seeks forgiveness (Istighfar) from his Eternal Beloved. Since he can never bring himself to accept separation from Him at any time, the slightest neglect which he might commit due to his human weakness appears to him like a mountain of sin. It is for this reason that those who enjoy a holy and perfect relationship with God always occupy themselves with Istighfar.

[Fountain of Christianity page 56-58]

It should be understood that only Allah can guide us and we cannot guide ourselves, when we search for God and strive in his path we will only be guided and accepted when God accepts us (our prayers).

لۡحَمۡدُ لِلّٰہِ الَّذِیۡ ہَدٰٮنَا لِہٰذَا ۟ وَمَا کُنَّا لِنَہۡتَدِیَ لَوۡلَاۤ اَنۡ ہَدٰٮنَا اللّٰ

All praise belongs to Allah Who has guided us to this. And we could not have found guidance, if Allah had not guided us.

[Holy Quran 7:43]

Effort Needed for Recognizing Allah

Hazrat Mirza Bashiruddin Mahmud Ahmad^ra states:

Those who occasionally feel motivated have a passing inspiration to find God, they can never find Him, because attaining anything of value takes effort and sacrafice.

[Anwarul Ulum Volume 4 page 346]

O ye who have little resolve and exercise little effort in the search for truth, how can you hope for great Divine grace in return for a little love and a little fear? To purify a person from sin and to fill his heart with love of the Divine is the work of the All-Powerful One, and to establish the fear of His greatness in any heart is dependent upon His will. The eternal law of nature is that all this is bestowed after perfect understanding.

[Essence of Islam Volume 2 page 253]

The life for the achievement of which the righteous servants of God approach Him with the utmost sincerity and put forth all their effort in order to emerge from the darkness of their egos and adopt a hard mode of life in the search of God’s pleasure, so much so that this condition resembles death.

[Essence of Islam Volume 2 page 397]

The fifth means of achieving the purpose of life is striving in the cause of Allah with one’s property and one’s faculties and one’s life and one’s reason, as He says: “Go forth, light and heavy, and strive with your property and your persons in the cause of Allah. That is better for you, if only you knew.” (9:41), ” Who believe in the unseen and observe Prayer, and spend out of what We have provided for them” (2:4), “And as for those who strive in Our path — We will surely guide them in Our ways. And verily Allah is with those who do good.” (29:70).

Dedicate in the path of Allah your possessions, your lives, and your selves to their fullest capacity. And devote to the Divine cause all that you have been granted by God including reason, knowledge, understanding and skill. And those who strive after Us in every way, We guide them along the paths that lead to Us.

[Essence of Islam Volume 2 page 466]

The Promised Messiah (AS) says:
Until a man truly endeavours and works hard, he cannot attain the treasure of divine unddertanding which Islam contains and which brings a death upon the life tainted by sin. Allah the Almighty says very clearly: “But as for him who fears to stand before his Lord, and restrains his soul from evil desires,The Garden shall surely be his home.” (79:41-42),

It is easy for someone to bast that he believes in God, and despite this claim, to lack altogether the impact caysed by real belief. Such a claim would be utter nonsense. Such peoeple have no regard for God, and God cares for them not.

[Al Hakam, Volume 9, No 29, August 17, 1905, page 6]

After this is mentioned God’s attribute of ar-Rahim that is, the One who appoints goodly rewards for efforts,
endeavours, and deeds. This attribute rejects the sect which considers deeds to be utterly futile. They say Fasting and [obligatory five daily] Prayers are inconsequential, and that they will enter Paradise if the Ghafurur-Rahim [Most Forgiving, Merciful] grants them the favour or else they will end up in Hell. At times they even say such things as: ‘We aren’t going to become saints by doing worship; it doesn’t matter whether you do it or you don’t!’ By saying He is ar-Rahim, God, in fact, refutes such people and informs us that the one who makes the effort and absorbs himself in the love and devotion to God, does become distinguished from others and does become God’s favourite. God Himself lends a helping hand to such a person as He says: “And as for those who strive in Our path — We will surely guide them in Our ways. And verily Allah is with those who do good.” (29:70).

Meaning that those who strive in My path, I do, ultimately, show them My path. All the past saints, Prophets, and pious persons exerted great effort in the path of God. Thereupon, God Almighty opened His doors to them. Yet those who do not believe in this attribute of God Almighty say little can be achieved through their efforts—what is already ordained in destiny from day one, must come to pass. There is no need for their efforts—whatever will happen, will happen on its own. Perhaps thieves and robbers and other miscreants subscribe to the same doctrine deep within. In short, it ought to be remembered that God’s actions are of two kinds. First are those where human actions have no bearing, such as [the creation of ] the sun, the moon, the air, etc., which God had already fashioned through His Omnipotence long before we came into existence. The second are those wherein actions do have a bearing. The worshipper, the devout, and the pious ones worship and then attain their reward.

[Malfuzat Volume 10 page 43-44]

Man should annihilate himself in search of God and in seeking His pleasure so that God may then bring him back to life and have him partake of the elixir of Divine communion. If a person shows haste or does not show adequate regard for God, or manifests common heedlessness, then remember that God too is “Independent of all creatures”. Is there anyone who can abrogate the Divine law that He has established to attain to His blessing—that those who hope to achieve His blessing must enter through this door while petitioning with humility? Only then will their wishes come to fruition; otherwise, if they were to wander lost all their lives, apart from this true path (that of following the Holy Prophet, peace and blessings of Allah be upon him), they would never ever reach their desired destination. God has informed of a path. He who does not follow it will perish, but people fail to understand despite all the attempts
to make them understand and show heedlessness.

[Malfuzat Volume 10 page 356]

Thus every just person can understand that as despite the admission of determination, it is the way of Allah that in hundreds of matters effort and endeavour produce results, in the same way, the effort that is put forth in the form of prayer is not wasted. At one place in the Holy Qur’an, God Almighty has appointed it as a sign of His recognition that He hears the supplication of distressed ones, as it is said: “Or, Who answers the distressed person when he calls upon Him?” (27:63).

[Essence of Islam Volume 2 page 210-212]

Until an individual develops an astonishing degree of patience, nothing can be achieved. When a person, purely to seek the truth, strives and struggles on the path of Allah Almighty with relentless patience, it is then that Allah the Exalted, by His grace and mercy, and in accordance with His promise, opens the way that leads to the divine threshold. “And as for those who strive in Our path — We will surely guide them in Our ways. And verily Allah is with those who do good.” (29:70). In other words, as for those who strive and struggle in Our path, We ultimately
guide them in Our ways; doors are opened to them. It is true that those who seek, find.

[Malfuzat Volume 3 page 127]

Conclusion

Those searching for God as agnostics or those weak in faith who want to get closer to God must strive hard and be patient in this search, Allah rewards our efforts and bestows his grace on the one who seeks his grace, the path to God requires one to struggle hard so that one becomes purified and worthy to be accepted as a true believer.

Another allegation that the Anti-Ahmadis use is that Promised Messiah (A.S) claimed to be God (Nauthubillah). It is not only a lie but shows the ignorance of such people regarding the Quran, Ahadith, and Islamic dreams.

His dream is as follows:

In a vision I saw that I myself was God and believed myself to be such. I felt that I had no will or thought or action of my own left, and that I had become like a vessel with holes, or something which was being completely overpowered by something else that had absorbed it wholly so that its own being had completely disappeared. At that time, I saw that the spirit of Allah the Almighty had enveloped my soul and, covering my body, hid me completely in itself so that not a particle of me remained. I beheld my physical self as if all my limbs had become His, my eyes had become His eyes, my ears had become His ears and my tongue had become His tongue. My Lord seized me with such great force that I disappeared in Him and I felt that His power and strength was surging in me and His divinity was coursing through me. The camps of the Lord of honour were set up all around my heart and the Lord of power ground down my ego so that there was no more of me nor any desire of mine left. My whole structure was demolished and only the structure of the Lord of the universe remained visible. Divinity overcame me with such force that I was drawn to Him from the hair of my head to the nails of my toes. Then I became all kernel, which had no shell and became an oil which had no dregs. I was separated completely from my ego and I became like something which was not visible; or like a drop, which had become merged in the river so that the river comprehended it in its vastness. I no longer knew what I had been before or what my being was. Divinity coursed through my veins and muscles. I was completely lost to myself and God Almighty employed all my limbs for His purpose and took possession of me with such force that nothing could exceed it. Being so seized by Allah, I became non-existent. I believed that my limbs had become God’s limbs and I imagined that I had discarded my own being and had departed from my own existence and that no associate or claimant had remained as an obstruction. God Almighty entered wholly into my being and my anger and my gentleness, my bitterness and my sweetness and my movement and my inertness all became His. In this condition I said: We desire a new universe, a new heaven and a new earth. I then created the heaven and the earth in a mass without order or distinction and then, according to the divine will, I arranged and classified this mass. I felt that I had the power to create it. Then I created the lower heaven and said: “We have decorated the lower heaven with lamps.” Then I said: We shall now create man from the essence of clay. Then my condition moved from vision towards the reception of revelation and my tongue uttered: “I determined to make a vicegerent so I created Adam. Then We created man in the best mould.”

[Kitabul-Bariyyah, pp. 78–79, Ruhani Khaza’in, vol. 13, p. 103–105 translated in Tadhkirah English pp. 248-250]

Explanation

Firstly, this is only a vision and vision always requires an interpretation. Visions like these are Islamic and numerous scholars and saints of the past have received similar visions.

Secondly, the author himself clarifies that this does not prove his divinity. This is in response to the Christians who claim that Jesus (A.S) claimed divinity in the Gospels. What more proof does one need after reading the words of the author himself?

These are the revelations from the Exalted God about myself which have been disclosed to me. There are many other revelations of this kind which I have been publishing for about twenty-five years, and many of these have been published in my book Bara¯hı¯n Ahmadiyya and other books. Now let the respected Christian clergymen think and reflect and compare these revelations with those of Jesus the Messiah, and then let them testify with fairness whether those revelations of Jesus from which they infer his Divinity say anything more than these revelations. Is it not true that if someone’s Divinity can be inferred from such revelations and statements then from these revelations of mine my Divinity — I seek refuge with God — will be better established than that of Jesus. And more than that of anyone, the Divinity of our leader and master, the Holy Prophet Muhammad, on whom be peace and the blessings of Allah, can be established. For, his revelation does not only contain the verse “those who swear allegiance to thee do but swear allegiance to Allah”, and not only that the Exalted God has called the Holy Prophet’s hand as God’s own hand (48:10), and has declared each of his actions as God’s own action, and by saying “Nor does he speak out of desire, it is naught but revelation that is revealed” (53:3–4) He has declared all his words to be God’s own words, but at one place He has called all the people his [the Holy Prophet’s] servants, as He has said: “[O Prophet] say [to people]: O my servants”. (39:53) Hence it is obvious that the Divinity of our Prophet, on whom be peace and the blessings of Allah, can be established so plainly and clearly from these sacred words that the Divinity of Jesus cannot possibly be established to the same degree from the statements in the Gospels.

[Kitab-ul-Bariyyah, pg 103-104 [Translation by Lahori Ahmadis]

In a state of vision I saw that I had created a new earth and a new heaven and then I said: Now let us create man. At this the ignorant maulavis raised a cry: Watch now, this man claims to be God. Actually, the meaning of the vision was that God will bring about through me such a change as if the heaven and the earth had been renewed and true men will come into being.

[Chashma-e-Masihi, p. 58 footnote, Ruhani Khaza’in, vol. 20, pp. 375– 376 footnote translated in Tadhkirah English pp. 250]

Thirdly, he explains it using a hadith of Muhammad (S.A.W) also:

It was conveyed to me that when God Almighty determines to create a man He creates the heavens and the earth and all that is necessary in six days and creates Adam towards the end of the sixth day. This is His settled way. It was also conveyed to me that the creation of a new heaven and new earth, which I saw in my vision, indicated heavenly and earthly support and provision of appropriate means for the achievement of the true purpose and the bringing into being of people with natures fitted to make them righteous and pure. It was also conveyed to me that Allah the Almighty commands from heaven everyone with the appropriate nature to become ready to help His servant and to run towards him. I had seen this vision in Rabi‘uth-Thani, 1309 AH, Allah be praised for this. This did not mean pantheism or incarnation of God, but was illustration of the hadith mentioned in Sahih Bukhari which describes how through voluntary prayer the virtuous draw near to God.

[A’ina-e-Kamalat-e-Islam, pp. 564–566, Ruhani Khaza’in, vol. 5, p. 564–566 translated in Tadhkirah English pp. 250-251]

The hadith that he is referring to is this:

Allah’s Messenger (ﷺ) said,

“Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”

[Sahih al-Bukhari 6502]

These are the words of Muhammad (S.A.W) himself where he says that a person who does Nawafils become the ears, eyes, hands, and legs of Allah. How is becoming body parts of Allah different than becoming Allah himself? And it does not even say that is possible in a dream or vision but in real life.

Will the Anti-Ahmadis also claim that Muhammad (S.A.W) was committing shirk? Nauthubillah!

Fourthly, this vision actually proves the truthfulness of Mirza Ghulam Ahmad (A.S). Allah would not show a vision like this to a liar. This is also confirmed by the Sunni Fatwa site Islamqa:

The meaning of this part of the hadeeth is that when the believing slave strives to draw closer to Allaah by doing obligatory acts of worship, then naafil acts, Allaah will bring him closer to Him, and will raise him from the level of eemaan (faith, belief) to the level of ihsaan, so he will start to worship Allaah as if he can see Him, and his heart will be filled with knowledge of his Lord, love and awe for Him, fear of Him, and glorification and veneration of Him…..

Whoever suggests a meaning other than this is wrong and is transgressing the limits and showing disrespect towards Allaah, and he is going against the Arabs’ own understanding of their language and what they understand by such words.

[Meaning of Allaah’s words in the hadeeth qudsi – IslamQA]

Fifthly, Ibn Hajar Al Asqalani explains this hadith in the same way as Mirza Ghulam Ahmad (A.S) and other Sunni scholars. This is what he writes in his commentary on Sahih Al Bukhari:

And when I love him, I am his ear with which he hears, his sight with which he sees: in ‘A’isha’s narration in the account of “Abd al- Wahid: ‘his eye with which he sees’; in Ya‘qiib ibn Mujahid’s narration: ‘his two eyes with which he sees’, using the dual also for the ‘ear’, the ‘hand’ and the ‘foot’. “Abd al-Wahid’s narration also adds: ‘And the heart with which he comprehends, and the tongue with which he speaks,’ a version which resembles also the narration of Abi Umama.

Here the problem arises of how the Creator can be a slave’s hearing and sight, and so on. The answer has several aspects. Firstly, the expression denotes representation and abstraction, so that the meaning is: ‘I am his hearing and his sight in his choosing My command, so that he loves My obedience and prefers My service.’ Secondly, the meaning is: ‘His whole being is occupied with Me, so that he listens with his hearing only to what pleases Me, and sees with his eye only that which I have commanded him to behold’. Thirdly, the meaning is: ““I am the One Who sets his objectives,”” so that it is as though he attains them by His sight, His hearing, and so on. Fourthly, the meaning is: ‘I support him as do his sight, his hearing, his hand and his feet, in his struggle against his enemy.’ Fifthly, on the opinion of al-Fakahani, there is an abbreviation in the text, so that the full meaning is: ‘I. am the protector of his hearing, with which he sees, so that he hears only what is permissible, and I am the protector of his eye, etc.’ Sixthly, al-Fakahani states: “The text supports another, more subtle interpretation, which is that “his hearing’ means ‘that which he hears’, since a gerund may take the sense of the passive participle, as when we say, ‘So-and-so is my hope’, meaning, ‘So-and-so is the one for whom | hope’. Here the meaning would be that ‘he hears only My remembrance [dhikr|, and finds delight only in the recitation of My book, and experiences intimacy only in close converse with Me, and beholds only the wonders of My kingdom, and holds out his hand only to that in which is My sxood-pleasure, etc.’

In his Book of Renunciation [Kitab al-Zuhd|, al-Bayhaqi relates that one of the imams of the Path, Abi ‘Uthman al-Hiri, said: ‘Its meaning is that I will be swifter in fulfilling his needs than his own hearing, his sight, his hand, and his foot.’ Some of the later Sufis apply it to the spiritual degrees [maqams] of Annihilation and Obliteration, which they mention, these being the utmost point beyond which is the void. In this station, the Muslim is established by God’s establishing him, he loves through God’s love for him, he sees through His sight of him, without there remaining with him anything to which a name could be attached, or which relates to any matter, or can be characterised by any predicate. The meaning of this discourse is that he witnesses Allah’s establishment of him so that he is established, Allah’s love of him so that he loves Him, and His sight of him so that he comes, looking to Him with his heart.’

[Selections from the Fath Al-Bari by Ibn Hajar Al-Asqalani, Translated by Abdal Hakim Murad, pg 19-20]

Sixthly, Ibn Kathir also explains this in his famous tafsir:

The meaning of the hadith is that when a person is sincere in his obedience towards Allah, all his deeds are done for the sake of Allah, so he only hears for the sake of Allah, he only sees for the sake of Allah – meaning he only listens to or looks at what has been allowed by Allah. He does not strike or walk except in obedience to Allah, seeking Allah’s help in all of these things. Thus in some versions of the Hadith, narrated outside the Sahih, after the phrase “his foot with which he walks“, there is added:

“So through Me he hears, through Me lie sees, through Me he strikes and through Me he walks.” (Fath Al-Bari 11:348)

Thus Allah says,

وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ

“And He gave you hearing, sight, and hearts that you might give thanks.” (Quran 16:78)

Elsewhere, He says:

قُلۡ ہُوَ الَّذِیۡۤ اَنۡشَاَکُمۡ وَ جَعَلَ لَکُمُ السَّمۡعَ وَ الۡاَبۡصَارَ وَ الۡاَفۡـِٕدَۃَ ؕ قَلِیۡلًا مَّا تَشۡکُرُوۡنَ
قُلۡ ہُوَ الَّذِیۡ ذَرَاَکُمۡ فِی الۡاَرۡضِ وَ اِلَیۡہِ تُحۡشَرُوۡنَ

“Say it is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give. Say: “It is He Who has created you on the earth, and to Him shall you be gathered (in the Hereafter).”” (Quran 67:23-24)

[Tafsir Ibn Kathir, Vol 5 scan]

Seventhly, another book of dreams by the Sunni Muslims says that if one sees themselves as Allah, it means they are guided.

If some person sees themselves as God then its interpretation is that they will be guided.

[Khawab Aur Tabeer by Shaykh Abdul Ghani Ibn Ismail Nabalsi/Ta’tirul Anam Vol 1. p 10]

Conclusion

In short, Muslims who bring up these allegations must actually learn and understand Islam before they think about making such allegations. They are indirectly blaspheming the Prophet Muhammad (S.A.W) himself and don’t even realize it. Moreover, it shows their lack of knowledge of what their own scholars have written and makes them look like fools. May Allah guide us all.