Jesus' (as) Glad Tidings of the Islamic Messiah: An Analysis of Surah Saff
Introduction
Surah As-Saff Analysis of Prophecies
Whatever is in the heavens and whatever is in the earth glorifies Allah; and He is the Mighty, the Wise. (61:2)
According to Hazrat Musleh Maud (ra), the second Caliph of the Ahmadiyya Muslim Community, this verse beautifully draws the attention of the reader to how everything within the universe, animate and inanimate, testifies to the Glory of Allah Almighty by exhibiting remarkable punctuality and regularity in the performance of its tasks. This absolute synergy in purpose and function results in the undeniable conclusion that the universe is the result of intelligent design, and that its Architect must be incredibly Mighty and Wise (Five Volume Commentary, 4146).
These two attributes combine to shed light on a law of nature. There are people in the world who have supreme mental faculties and can think of great ideas, but due to circumstances or other inherent weaknesses, lack the ability to execute them. Similarly, there are some who are granted abundance in wealth and power, but lack the mental prowess to utilise these resources appropriately. However, the Creator of the universe has the power to perfectly execute and implement whatever he imagines, and his ideas and imagination are beyond marvellous and amazing. Thus he is Mighty and Wise. Here it is important to understand that while everything in the world glorifies Allah Almighty, no one does it more than a believer. The subsequent verses will refer to this.
The Surah proceeds to outline two groups of people, the first of these are described in the following verses:
O ye who believe! why do you say what you do not do? Most hateful is it in the sight of Allah that you say what you do not do. (61:3-4)
Allah Almighty is expressing his disapproval of inconsistency between a believers words and actions. When no one glorifies Allah Almighty more than a believers tongue (the five daily prayers being testament to this), then why should their actions not be reflective of this? It is in allusion to this that the Promised Messiah (as) has called out the so called clerics and scholar of our time.
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Hazrat Mirza Ghulam Ahmad (as) of Qadian, the Promised Messiah and Mahdi |
The Promised Messiah (as) has presented the Islamic world with a question: why do the words of these scholars not have an effect on the lives of Muslims and bring about spiritual revolution in their daily lives? The answer is because they themselves do not practice what they preach. He explains that a great proof of the truth of our Beloved Master, the Holy Prophet (SAW), lies in the fact that his words and deeds were perfectly consistent (Report Jalsa Salana, 1897, p.73-74). Indeed, when Hazrat Aisha (ra) was asked about the character of the Holy Prophet (SAW), she famously said: "Do you not read the Quran? The character of the Prophet of Allah (SAW) mirrored the Quran".
The Promised Messiah (as) did not say this regarding the Muslim leaders of our time of his own accord, but in servitude to the Holy Prophet (SAW), indeed it was the Holy Prophet (SAW) who first identified the hypocrisy of these "scholars".
It was narrated from Abdullah bin 'Amr bin 'As that the Holy Prophet (SAW) said: "Allah will not take away knowledge by removing it from people (from their hearts). Rather He will take away knowledge by taking away the scholars, then when there are no scholars left, the people will take the ignorant as their leaders. They will be asked questions and they will issues verdicts without knowledge, thus they will go astray and leave others astray". (Sunan Ibn Majah 52)
Thus, from the arguments provided above in light of the Hadith and sayings of the Promised Messiah (as), it may be concluded that in the context of the current age, the verse may refer to the "scholars" and "clerics" who will lead people astray in their ignorance. This is the first group of people that the Surah identifies i.e, those who say what they do not practice.
In contrast, the other group is defined as follows:
Verily, Allah loves those who fight in His cause arrayed in solid ranks, as though they were a strong structure cemented with molten lead. (61:5)
Hazrat Khalifatul-Masih the 4th (rh) explains that this verse is inextricably linked with the previous two verses. The connection can be expressed as follows: there are always people who boast, but when the time comes to fight and sacrifice in the cause of Allah, they are nowhere to be seen. If we are to apply the great logic presented by Huzur (rh) to the "scholars" whom we identified as the people spoken of in verses 3 and 4, it means that they boasted about being the defenders and propagators of Islam, but when the time came to accept the Promised Messiah and Imam Mahdi (as), they fled and started to oppose him.
In contrast to this are described a group of people who fight in the cause of Allah as if they were a strong structure, or wall, reinforced with lead. Hazrat Khalifatul-Masih the 4th (rh) continues by explaining that this verse has a deep connection with organisation and structure. The formation of ranks demands teamwork and mutual and understanding. Similarly, becoming a consolidated structure, e.g., a wall implies great unity and mutual benefit and loss. If one brick in a wall is isolated and struck, the entire wall vibrates and shakes (Urdu Tarjamatul Quran Class #283, 4th November 1998).
If we have taken the so called clerics and scholars of our time to be the people identified in previous two verses, which group is being presented in this verse in contrast to them? Who are these people that will display such unity, coordination, mutuality, organisation, and structure? In this respect, the verse refers to the Ahmadiyya Muslim Community, which is without the shadow of a doubt, the single most well-organised religious community in the whole world. The fact that all "scholars" of the Muslim world identified above insist on labelling the community as disbelievers and infidels despite their own differences, further emphasises the juxtaposition of the two groups presented in the Holy Quran. We observe from the Hadith:
It is narrated from 'Awf bin Malik (ra) that the Holy Prophet (SAW) said: "The Jews split into seventy-one sects, one of which will be in Paradise and seventy in Hell. The Christians split into seventy-two sects, seventy-one of which will be in Hell and one in Paradise. I swear by the One Whose Hand is the soul of Muhammad, my nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in Hell". It was said: "O Messenger of Allah, who are they?". He said: "The main body". (Sunan Ibn Majah 3992)
The word that the Holy Prophet (SAW) used which has been translated as "main body" here is الجماعت or " The Jama'at", which happens to be exactly how Ahmadi Muslims refer to the community. According to the Arabic-English Lexicon, this word can also mean an assembly, a company, a troop or congregated body (Lane). There is no doubt that the usage of the word implies structure and organisation. Thus this verse may refer to the Ahmadiyya Muslim Community, which will be unanimously and vehemently opposed by the "scholars" whose actions and words are inconsistent.
The next verse of the Surah is as follows:
And remember when Moses said to his people, ‘O my people, why do you vex and slander me and you know that I am Allah’s Messenger unto you?’ So when they deviated from the right course, Allah caused their hearts to deviate, for Allah guides not the rebellious people. (61-6)
Moses (as) was often subjected to distress on account of the deeds of his own people. When Moses (as) journeyed to Mount Sinai (Tur), they openly defied Aaron (as) and started worshipping a calf (7:149), and when they were promised the Holy Land with the condition that they fight in the cause of Allah, they openly rejected Moses (as) (5:25). This is a warning to the Muslim world to not become like the people who are the cause of vexation for their prophets (Five Volume Commentary, 4225).
It is in the next verse that the case of Jesus (as) is presented, who is said to have made a grand prophecy regarding the advent of a Great Messenger:
And remember when Jesus, son of Mary, said, ‘O children of Israel, surely I am Allah’s Messenger unto you, fulfilling that which is before me of the Torah, and giving glad tidings of a Messenger who will come after me; his name being Ahmad.’ And when he came to them with clear proofs, they said, ‘This is manifest sorcery.’ (61:7)
As the whole world knows, Ahmad is one of the blessed names bestowed upon the Holy Prophet Muhammad (may peace and blessings of Allah be upon him). Therefore, this verse first and foremost refers to him. This prophecy is present in the Bible in (John 14:15-17). The Promised Messiah (as) has presented this verse as a proof of the death of Jesus (as), as he is categorically stating that the Holy Prophet (SAW) will come after him. If he has been alive in his physical form in the heavens this whole time, the sequence of events described in the Holy Quran fails to uphold, and this cannot be. Therefore, Jesus (as) must have died a natural death (for a detailed discussion on the prophecy of the Bible, the Urdu reader is recommended to consult the commentary of Hazrat Khalifatul-Masih the First (ra), Haqaiqul-Furqan Volume 4, p. 77-79).
However, the name Ahmad here may also refer to the second advent of the Holy Prophet (SAW) in the form of the Promised Messiah, Hazrat Ahmad (as). Pondering upon the subsequent verses will greatly shed light on this interpretation, as Hazrat Musleh Maud (ra) eloquently explains in his Tafseer. Allah Almighty says:
But who does greater wrong than one who forges a lie against Allah while he is called to Islam? Allah guides not the wrongdoing people. (61:8)
When the previous verse is taken to refer to the Holy Prophet (SAW), it means that he used to call the disbelievers of Arabia to Islam, and they shunned his message and in doing so, misrepresented Islam and forged lies against him. However, Ahmad is taken to mean the Promised Messiah (as), it refers to the fact that he would be "called to Islam" by the so called defenders of faith, by foregoing his claim and becoming Muslim again (Five Volume Commentary, 4227). This is the same group of people identified in the initial verses. Then Allah Almighty says:
They desire to extinguish the light of Allah with the breath of their mouths, but Allah will perfect His light, however much the disbelievers hate it. (61:9)
It is well known that the primary means by which Islam was sought to be eradicated during the time of the Holy Prophet (SAW) was the sword. Yes, the disbelievers did use their tongues (i.e., the breath of their mouths) by using foul language, lying, spreading rumours and levelling accusations, but this was not the primary weapon of choice. In this age however, the opposite is true. Yes, Ahmadi Muslims are subjected to great physical torment in many Islamic countries such as Pakistan, Bangladesh, Indonesia etc. But the primary focus, especially in this age of print and social media, is the spreading of misinformation and lies against Ahmadiyyat. The present verse may refer to this. In the next verse it says:
He it is Who has sent His Messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religions, even if those who associate partners with God hate it. (61:10)
One accusation levelled against the Promised Messiah (as) is that if the Islamic religion has been perfected (5:4), what is the need for his advent? Among the countless reasons provided by the Promised Messiah (as) in response to this, one is that the period of the Holy Prophet (SAW) was the period of Takmeel-e-Hidayat, or the completion of guidance, which is what the verse mentioned refers to. This age however is the period of Takmeel-e-Isha'at-e-Hidayat, meaning the period of the completion of the propagation of guidance, and this is what the current verse refers.
Hazrat Khalifatul Masih the Third (rh) explains that this refers to the complete and final victory of Islam, of the moment when every human heart will be overwhelmed by the true and sincere love of the Holy Prophet (SAW) and his teachings. This could not be in reference to the time of the Holy Prophet (SAW), as Islam did not spread beyond certain parts of Asia and Africa at the time, let alone the whole world (Khutbat-e-Nasir, Volume 2, p.149-150).
In the final verses of the Surah Allah Almighty says:
O ye who believe! shall I point out to you a bargain that will save you from a painful punishment?
That you believe in Allah and His Messenger, and strive in the cause of Allah with your wealth and your persons. That is better for you, if you did but know.
He will forgive you your sins, and make you enter the Gardens through which streams flow, and pure and pleasant dwellings in Gardens of Eternity. That is the supreme triumph.
And He will bestow upon you another favour which you love: help from Allah and a near victory. So give glad tidings to the believers.
O ye who believe! be helpers of Allah, as said Jesus, son of Mary, to his disciples, ‘Who are my helpers in the cause of Allah.’ The disciples said, ‘We are helpers of Allah.’ So a party of the children of Israel believed, while a party disbelieved. Then We gave power to those who believed against their enemy, and they became victorious. (61:11-15)
Hazrat Musleh Maud (ra) explains that the aforementioned verses also refer to the time of the Promised Messiah (as). By pointing out a bargain, Allah Almighty is referring to a time when trade and commerce will flourish, which is in accordance with our present age. Instead of focusing on accumulating wealth, Muslims are enjoined to spend it in the cause of Allah Almighty. This is also a reference to the time of the Promised Messiah (as), wherein religious wars will cease and monetary sacrifice will become extremely important (Five Volume Commentary, 4230-4231).
If the name of Ahmad in verse 7 is taken to mean the Promised Messiah (as), these last verses serve as glad-tidings to the Jama'at from Allah Almighty, who has promised a great and lasting victory.
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