Victory of Islam Quiz

The book is titled The Victory of Islam (Fath-e-Islam), and seven hundred (700) copies were initially printed.

Three hundred (300) copies were dedicated for free distribution to Islamic preachers, indigent individuals, or Christian and Hindu scholars. The remaining four hundred (400) copies were sold at 8 annas per copy, excluding postal charges. Those receiving free copies only needed to send a half-anna postage stamp.

The author is Hadhrat Mirza Ghulam Ahmad (as) of Qadian.

The primary purpose is to call attention to the divine mission entrusted to Hadhrat Mirza Ghulam Ahmad (as) for the defense of Islam, impress upon readers the greatness of this mission, and highlight the need to support this undertaking, thereby discharging his duty to convey the message.

The age is described as a dark time permeated by extreme wickedness in faith and deeds. Faith is reduced to verbal profession, and good deeds are replaced by ceremony, extravagance, or hypocrisy. Philosophy and naturalism lead to skepticism, contempt for religious principles, and atheism. Trust, honesty, and nobility have departed, replaced by fraud, deceit, cunning, dishonesty, adultery, falsehood, vindictiveness, and cruelty.

Christian teachings are depicted as actively devising ‘mines’ to destroy truth and honesty, exerting maximum effort to concoct falsehoods and fabrications to obliterate Islam. They insult Prophet Muhammad and portray Islam and its guide negatively in theatrical shows and caricatures, streaming money like water to propagate their deceptive machinations.

Hadhrat Mirza Ghulam Ahmad (as) claims that God Almighty must brandish a Mighty Hand with miraculous power to shatter this ‘spell of sorcery.’ He states that God granted this miracle to true Muslims by sending him, honored with revelation, special blessings, and heavenly wonders, to be a ‘Heavenly Stone’ to smash the ‘waxen idol’ of European sorcery.

He refers to the prophecy that God Almighty would continue to raise a servant of exalted caliber at the head of every century who would revive His Religion (Tajdid-e-Din).

True Tajdid-e-Din is a holy state that first descends with loving passion upon a pure heart that has advanced to Divine converse, then permeates others. It is not merely disseminating translations, publishing books, or teaching empty rituals. Mujaddids (Reformers) are deputies and spiritual vicegerents of the Holy Prophet (saw), heirs to prophetic blessings, speaking with zealous nature and actions, guided by the Holy Spirit, and purified from materialism.

He proclaims that he is the one sent at the appointed time for the reformation of mankind, to firmly plant faith afresh in hearts. He sees himself as the likeness of the Messiah, sent after the second Kalimullah (Prophet Muhammad), appearing in the fourteenth century in an age resembling that of the first Messiah, with a spiritual descent for reformation.

He foresees spiritual weaponry and a fierce conflict with the ‘Jews’ (superficial literalists of the age who follow the Jews). These ‘Jews’ will be split asunder by the heavenly sword of Allah (irrefutable arguments), leading to the triumph of truth and a day of revival and light for Islam.

The revival of Islam demands the ransom of ‘to die in this very path,’ which is the death upon which the life of Islam, the life of Muslims, and the glorious manifestation of the Living God depend. This phenomenon is otherwise expressed as ‘Islam’ itself.

The five branches are: 1) Compilation and composition of publications, 2) Distribution of leaflets, 3) Engagement with visitors, travelers, and truth-seekers, 4) Correspondence with seekers and adversaries, and 5) The system of votaries and those taking the bai’at (pledge of initiation).

Over 20,000 leaflets have been published in English and Urdu for the purpose of Itmam-e-Hujjat (the Conclusive Argument). More than 12,000 were sent by registered mail to leaders of opposition groups, including Christian missionaries in India, Europe, and America, to fully convey Islamic arguments.

Over 60,000 guests visited during a seven-year period. This branch, consisting of verbal explanations and discourse, was considered more beneficial, effective, and quicker to permeate hearts compared to literature, similar to the method used by Prophets.

God revealed: ‘The earth is covered with the flood of error. You should prepare this ark in this time of flood so that whoever boards this ark would be delivered from being drowned and whoever will persist in denial will face death.’ Also, ‘Whoever pledges his hand in your hand, pledges it not in your hand, but the Hand of Almighty God.’ And, ‘I will cause you to die, and exalt you towards Me, and I will cause your followers to prevail over your deniers till the Day of Judgement.’

He emphasizes it because all five branches are vital and require substantial expenditures. He argues that maximum propagation of books requires free distribution, which is costly. The expenses for hosting over 60,000 guests, printing and mailing 20,000 leaflets, and monthly correspondence are immense, and his personal resources are insufficient. He also needs funds for a printing press, editors, and salaries to sustain the work.

He clarifies that more than 3,000 rupees, possibly nearing 10,000, were received, but these were mostly gifts and donations for the general movement’s essential activities, not solely for the book. He explains that divine wisdom imposed a delay in the book’s composition to disclose subtleties to him and allow enemies to vent their rage, thus funds were allocated to other divinely commanded branches.

He intends to complete the remaining parts of Barahin-e-Ahmadiyya, and other books such as Ashi‘at-ul-Qur’an, Siraj-e-Munir, Tajdid-e-Din, and Arba‘in fi ‘Alamat-il-Muqarrabin. He also desires to write a commentary of the Holy Quran and publish a monthly journal refuting Christianity and other false creeds.

Lailatul-Qadr metaphorically refers to an age of extreme darkness that inherently demands a light to dispel it. It begins after a thousand months (a human lifespan) subsequent to the death of a Prophet or his spiritual successor, during which the seeds of Reformers are secretly sown to appear at the head of a new century. Beholding the light of this ‘night’ and being in the company of the Reformer is considered better than a thousand months (Surah al-Qadr, 97:4).

It is better because during this period, the angels of God Almighty and the Holy Spirit descend from Heaven alongside the Reformer. They descend upon worthy hearts, opening paths of peace, lifting veils, and dispelling the darkness of heedlessness until the dawn of guidance breaks.

He considers those who recognize him, believe he has been sent by God, and accept him in the same way as other messengers are accepted. He states that those whose nature has a share of the other world accept him, while the world cannot.

The ultimate objective is to attain a true and certain connection with God Almighty, liberating one from carnal attachments and leading to salvation. This perfect conviction cannot be achieved through human contrivances, philosophy, societies, or schools alone. Instead, God Almighty always causes this light to descend from Heaven through His chosen servants during times of darkness.

Maulawi Hakeem Noor-ud-Deen of Bhera, Physician of the State of Jammu, was a spiritual brother and a highly devoted follower of Hadhrat Mirza Ghulam Ahmad (as). He was known for his immense sincerity, willingness to sacrifice his wealth, strength, and even life for the cause of Islam. He offered to refund payments for Barahin-e-Ahmadiyya and shoulder its printing costs. He was also a renowned scholar in Islamic jurisprudence, Hadith, Quranic commentary, philosophy, science, and medicine.

The first sign was the resemblance of the current age to the time of the advent of the Messiah Son of Mary among the Jews. This included widespread superficiality, estrangement from spirit, lack of honesty, abundance of greed, and the ulama behaving like the scribes and Pharisees, fulfilling the Holy Prophet (saw)’s prophecy that this Ummah would resemble the Jews in their transgressions.

He states that this prophecy of the Holy Prophet (saw) refers to him, the Messiah-like teacher, sent after nearly 1,400 years, just as Jesus was sent 1,400 years after Moses. He claims that God Almighty disclosed to him through revelation that he bears a particular resemblance to the nature of Jesus the Messiah and has the ‘essence of Faruq’ (Hadrat Umar).

This refers to a spiritual mission to smash the doctrine of the Cross and demolish the temple of creature worship, not a physical act. He states he descended from Heaven with holy angels who would enter willing hearts to accomplish this mission with spiritual weaponry.

He explains that whenever a Messenger, Prophet, or Muhaddath (recipient of divine revelation) descends from Heaven for reformation, angels inevitably descend with him. These angels instill guidance, bestow a desire for virtue, open paths of peace, and dispel darkness. They are not distinct from the Khalifatullah but are the light of his countenance and marks of his resolve, drawing worthy ones towards truth through their magnetic energy.

The second sign is that God Almighty has distinguished him with kinds of light bestowed upon the Elect of God, with which other people cannot compete. He challenges doubters to confront him, asserting they will never be able to compete with him in spiritual insight and divine blessings.

The third sign is that the Holy Prophet (saw) Muhammad, in whom his deniers claim to believe, wrote about Hadhrat Mirza Ghulam Ahmad (as) in authentic Hadith collections (Sihah), but they have never reflected upon it. He states that by preoccupying themselves with falsifying him, they are essentially covert enemies of the Holy Prophet (saw).

He states that the British government, despite lacking the excellences of faith, is many times better than Herod’s government (which the Messiah Son of Mary dealt with) and many degrees superior to present-day Muslim states. This superiority is in terms of peace, promotion of general welfare, provision of liberty, safety, public education, administration of a judicial system, and dealing with criminals.

He interprets it as a reference to the life of Jesus’s religion, which was resurrected after its death, rather than a physical bodily resurrection. He states that God similarly promised him a ‘second life,’ meaning the life of his objectives, after his death.

Hadhrat Mirza Ghulam Ahmad (as), suffering from mental fatigue, was asked by Maulawi Muhammad Ismail to deliver a sermon in Aligarh. He initially promised but later declined, stating he was forbidden by a revelation. Maulawi Ismail accused him of lying and feigning illness due to feeble speaking ability and fear of cross-examination.

He defended his oratorical skills by citing his books like Surmah Chashm-e-Aryah, which were penned and delivered as lectures to thousands, and his illustrious campaign of spoken oratory requiring constant mental exertion. He also challenged Maulawi Ismail to a public speaking contest in Lahore.

He stated he claimed no earthly wisdom or sagacity, as they cannot enlighten the soul or cleanse impurities. He considered it sufficient that divine grace bestowed upon him knowledge from the Heavenly Teacher. He also proudly embraced being called ‘ummi’ (unlettered), like his Leader, Prophet Muhammad, and referred to the Quran’s similitude of a donkey laden with books for those with intellectual arrogance.

He explained that as a sojourner, he complied with the concessions granted by Islamic Shariah, which allow for combining prayers (e.g., Zuhr and Asr) and not always attending mosques. He noted that some ‘esteemed’ believers combine prayers even at home without travel stipulations. He also expressed abhorrence for attending most mosques due to imams adopting imamat as a vocation, leading to disputes and unlawful earnings, which he considered a sign of hypocritical congregations foretold in Hadith.