Teachings of Islam

Hazrat Mirza Ghulam, Maulana Muhammad Ali

Description

Highly-acclaimed discussion of the Islamic path for the physical, moral and spiritual progress of man.

"The ideas are very profound and very true." – Count Tolstoy, Russia

Sujets

• Islam
• Religion
• Philosophie et théologie

Informations

• Publié par: eBookIt.com
• Date de parution: 16 avril 2015
• Nombre de lectures: 0
• EAN13: 9781934271179
• Langue: English

Extrait

TEACHINGS
OF
ISLAM

HAZRAT MIRZA GHULAM AHMAD
Mujaddid (Reformer) of the 14th Century Hijrah


TEACHINGS OF ISLAM
by
HAZRAT MIRZA GHULAM AHMAD
Mujaddid (Reformer) of the 14th Century Hijrah
Translation:
MAULANA MUHAMMAD ALI
First Edition — 1910
Revised Edition — 1968
Re-typeset Edition — 1987
E-Book — 2011
I SBN 978-1-934271-17-9
Published in eBook format by
AHMADIYYA ANJUMAN ISH‘AAT ISLAM (LAHORE) U.S.A.
P.O. Box 3370
Dublin, Ohio, 43016 USA
www.muslim.org
E-mail: [e-mail]
Phone: [phone]
Fax: [phone]
Converted by eBookIt.com
 
Copyright Ahmadiyya Anjuman Ishaat Islam (Lahore)
USA
 
No part of this book may be reproduced in any form or by any electronic or mechanical means including information storage and retrieval systems, without permission in writing from the author. The only exception is by a reviewer, who may quote short excerpts in a review.
 


E-book Publisher’s Note
 
“And when the books are spread” (81:10)
It gives us great pleasure to present Hazrat Mirza Ghulam Ahmad’s Teachings of Islam translated from the original Urdu into English by Maulana Muhammad Ali in this e-book format. With the increasing popularity of e-readers, e-books have, by many accounts, become a preferred means to read literature. In order to continue to have the world-renowned literary treasures written by Hazrat Mirza Ghulam, Maulana Muhammad Ali and other Lahore Ahmadiyya authors easily accessible to the general public, we have ventured to generate e-books of our standard publications.
This e-book of Teachings of Islam by Hazrat Mirza Ghulam Ahmad is a result of this new venture. Additional titles converted to e-book format include, English Translation and Commentary of the Holy Quran, History of the Prophets, Muhammad the Prophet , The Religion of Islam , The Manual of Hadith , The Early Caliphate , Living Thoughts of Prophet Muhammad, and others.
We would like to thank our proofreaders within the USA and abroad for their meticulous checking of the proofs of this e-book. May Almighty Allah bless and reward all who have contributed and sacrificed in this cause.
Samina Malik,
Vice-President and Director of Translation and Publication,
Lahore Ahmadiyya Islamic Society USA
May 2011, Dublin, Ohio


Transliteration of Arabic Words
The transliteration system adapted for the e-book format from the standard transliteration system is given below. Due to the limitations of the e-book format in producing some of the diacritical signs, alternative diacritical signs have been used. These changes are indicated by red type.
Consonants
Arabic Letter — Sound — Represented by
hamzah — (sounds like h in hour — a sort of catch in the voice) — ’
ba — (same as b ) — b
ta — (the Italian dental, softer than t ) — t
th a — (between th in thing and s) — th
jim — (like g in gem ) — j
ha — (very sharp but smooth gutteral aspirate) — h
kh a — (like ch in the Scotch word loch ) — kh
dal — (Italian dental, softer than d ) — d
dh al — (sounds between z and th in that ) — dh
ra — (same as r ) — r
za — (same as z ) — z
sin — (same as s ) — s
sh in — (same as sh in she ) — sh
sad — (strongly articulated s, like ss in hiss ) — s
dad — (aspirated d , between d and z ) — dz
ta — (strongly articulated palatal t ) — t
za — (strongly articulated palatal z ) — z
‘ain — (somewhat like a strong guttural hamzah, not a mere vowel) — ‘
gh ain — (gutteral g, but soft) — gh
fa — (same as f ) — f
qaf — (strongly articulated guttural k ) — q
kaf — (same as k ) — k
lam — (same as l ) — l
mim — (same as m ) — m
nun — (same as n ) — n
ha — (same as h ) — h
waw — (same as w ) — w
ya — (same as y ) — y
Vowels
The vowels are represented as follows:
Short vowels:
— ’ — fathah, as u in tub — a
— ’ — kasrah, as i in pin — i
Long vowels:
— — long fathah, as a in father — a
— — long kasrah, as ee in deep — i
— ‘ — long dammah, as oo in moot — u
— — fathah before waw — au
— — fathah before ya — ai
Tanwin ’’ ’’ ‘’ is represented by an, in, un, respectively. The short and long vowels at the end of a word are shown as parts of the words, as qala where the final a stands for the fathah on lam , but the tanwin is shown as a separate syllable, as Muhammad-in.
 
Proper Names
Biblical proper names are not transliterated, but their Biblical form is adopted; other names are transliterated according to the rules of transliteration. Hence the reader will notice a change in such names as Mecca which should be written as Makkah, Medina which should be written as Madinah, Yemen which should be written as Yaman, and so on.
The following list shows the Biblical names and their Arabic equivalents:
Biblical Names— Arabic Form
Aaron — H a r u n
Abraham — Ibr a him
Adam — A dam
Amran — ‘Imr a n
Babel — B a bil
David — D a w u d
Egypt — Misr
Elias — Ily a s
Ezra — ‘Uzair
Elisha — Al-Ya sh ‘a
Gabriel — Jibr i l
Gog — Ya’j u j
Goliath — J a l u t
Gospel — Inj i l
Isaac — Is ha q
Ishmael — Ism a ‘ i l
Jacob — Ya‘q u b
Jesus — ‘ I s a
Jew — Yah u d i
Job — Ayy u b
John — Ya h y a
Jonah — Y u nus
Korah — Q a r u n
Lot — L ut
Magog — Ma’j u j
Mary — Maryam
Michael — Mik a l
Moses — M u sa
Noah — N uh
Pharaoh — Fir‘aun
Saul — T al u t
Sheba — Saba’
Soloman — Sulaim a n
Torah — Taur a t
Zacharias — Zakariyy a


Members of the A h madiyyah Anjuman I sha ‘at Isl a m (Lahore) believe that:
— After the holy Prophet Muhammad (Peace be upon him), God has barred the appearance of any prophet, new or old.
— Angel Gabriel cannot bring ‘prophetic revelation’ to any person as this would contradict the two complementary verses: “This day have I perfected for you your religion” (5:3); “Muhammad is the Messenger of Allah and the Seal of the prophets” (33:40). It would otherwise violate the sanctity of finality of prophethood in Isl a m.
— All the Companions of the Holy Prophet Muhammad ( ash a b ) and all the spiritual leaders ( imams ) are venerable.
— It is incumbent to believe in the missions of all reformers ( mujaddids ).
— He who believes that “there is no God but Allah and Muhammad is His Prophet” ( kalimah ) cannot be regarded an unbeliever or infidel ( k a fir ).
— No verse of the holy Quran has been, or shall ever be, abrogated.

“(O man), follow not that of which thou hast no knowledge” Ch. – 17:36.
Acknowledgement
“Say: O People of the Book, come to an equitable word between us and you, that we shall serve none but Allah and that we shall not associate aught with Him, and that some of us shall not take others for lords beside Allah…!” — Ch. 3:63.
This book, rendered into English by late Maulana Muhammad ‘Al i , was written by H a d rat Mirz a Gh ul a m Ahmad under the title of The Philosophy of the Teachings of Isl a m ; it was read at a religious conference held at Lahore in December 1896. It discussed from a Muslim’s point of view the five subjects selected for discussions: (i) the physical, moral and spiritual conditions of man, (ii) the state of man in the life after death, (iii) the real object of the existence of man and means of its attainment, (iv) results produced by actions in the present life and the life to come, and (v) the sources of Divine knowledge.
The present treatise is primarily intended to be a messenger of goodwill between East and West. The popularity it has so far enjoyed is shown by the fact that in the original Urdu form it has run into several editions. In the English language, it first appeared in installments in the Review of Religions in 1902 when Maul a na Muhammad ‘Al i was editing the paper. In book form, revised by Mr. Muhammad A. Russel Webb, Moulvi Sh er ‘Al i and Mr. Gh ulam Muhammad, it was first published in 1910.
About the author
“Nay, whoever submits himself entirely to Allah and he is the doer of good (to others), he has his reward from his Lord, and there is no fear for such nor shall they grieve” – Ch. 2:112.
It was in the year 1835 that H a d rat Mirz a Gh ul a m A h mad, son of Mirz a Gh ulam Murta da , was born at Qadian, a village in the north of Punjab. He belonged to a respectable Mughal family, which traces its migration into India to the time of Emperor B a bar, during the sixteenth century.
He received his primary education in his village. In his youth, though he loved solitude and hated worldly pursuits, he was occupied, under instructions of his father, in the management of family lands. Again, to fulfill his father’s wishes in 1864, he joined government service at Sialkot. It was here that the Mirza first came into contact with Christian missionaries.
In 1868, his father allowed him to give up service and to return to Qadian. For some years he was called upon to manage his family lands and to pursue law suits connected with them. He had to pay frequent visits to the town of Batala, which at that time was an important Christian district. He soon made up his mind to grapple with the unpleasant propaganda carried on by Christian missionaries against Isl a m.
After the death of his father in 1876, he devoted himself completely to the study of the Qur’an, the Traditions and Commentaries and the tenets of other religions. About that time, while he was refuting the Christian arguments against the Islamic doctrines, the A rya Sam a j Movement had started among the Hindus. In his controversies with its leaders, his scholarship and his enthusiasm to defend Isl a m came into display.
In 1880, appeared his famous book Bar a hin-i- A h madiyyah, which created a deep impression on Muslims in particular. In this first volume, he adduced a large number of arguments based on original texts, establishing the claims of Isl a m as the best religion for mankind. He emphasized the necessity of Divine inspiration and argued that God spoke to His chosen ones even today as He did in the past. In this