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Books Section > The Promised Messiah [The Second Coming of Jesus] by Maulana Muhammad Ali Sahib > Introduction


Introduction:

Is there any Muslim who is unaware of the fact that this age of Islam is the age of great misfortunes? The greatest of them all, the real cause of their decline and decay, is their utter neglect of carrying the message and the knowledge of the truth of Islam to the world. On the one hand, there is the Quran, the fountainhead of spiritual knowledge, and on the other, the dry and parched world thirsting for this knowledge, but unable to find the water which will quench its thirst. In most parts of the world, illumined by the new scientific learning, the old religion has been relegated to the background and people are in search of a new one. Europe, in particular, the centre of material civilisation at present, is in search of a religion and is unknowingly moving towards accepting the principal teachings of the Quran. The need of the hour is that Muslims should pool their resources to make Europe and the rest of the Western world understand and admire the true teachings of Islam and the spiritual treasures of the Quran. But when the negligence of a people towards these matters goes beyond its limit, the practice of God is that He sends a person to wake them up. Accordingly, He raised among the Muslims Mirza Ghulam Ahmad of Qadian, as a mujaddid (renovator) at the head of the fourteenth century Hijrah so that he might show the light of Islam to a world groping in darkness, especially the Christians who had politically dominated the world. As he himself had said in a Persian couplet:

"As I have been given light for the Christian people, therefore the name Ibn Maryam (son of Mary) has been bestowed on me."

As the great mujaddid of this age was commissioned to reform and rectify the errors of present-day Christianity, and to save Muslims and mankind in general from the false doctrines of Christianity, he was therefore also appointed as a messiah for this nation. In his heart was engraved such a deep passion for the service and propagation of Islam - the religion of unity and peace, the religion of light and guidance -- that not only did he devote himself entirely to this noble task which Muslims had completely forgotten, but he also gathered around him an enthusiastic band of followers who joined hands with him in this work. But as there are thorns where flowers grow, so, too, there are people who rise in opposition against those who are appointed by God to help the world. This happened in the case of Mirza Ghulam Ahmad also. A group of people stood in his way and tried to wipe out his mission from the face of the earth. But the tree which was planted by Allah cannot be uprooted and by the grace of Allah it is growing well in spite of all efforts to destroy it.

In this small book, I have gathered all the points which relate to the claims of the Founder of the Ahmadiyya Movement so that our Muslim brethren should reflect on them in a cool and dispassionate manner, and see that the path towards which he wants to direct the attention of the Muslim ummah is the path of righteousness and is not in any way a deviation from the religion of Islam, even by a hair's breadth. On the other hand, all these matters which were made a source of serious objections by the opponents of Islam have been clarified in the light of the Quran and the Hadith . Similarly, the fulfilment of many of the prophecies of the Holy Prophet Muhammad helped to increase our faith in the truth and dignity of the Holy Prophet and that of Islam. A Muslim gains practically in every way by accepting and joining this Movement. In some way or other, he gets engaged in the service and propagation of Islam and joins a party about which it has been mentioned in the Quran: 

And from among you there should be a party who invite to good and enjoin the right and forbid the wrong. And these are they who are successful (3:103).

This Movement is distinguished from others in this age. Its main objective is to lead its followers exactly in the footsteps of the Prophet Muhammad. For self-purification, there are also mujahidat (spiritual exertions) in it, but only those mujahidat which were taught by the Holy Prophet to his companions, that is, to exert oneself with one's life and property for the propagation and service of Islam. Thus this Movement is not devoid of mujahidat, but these spiritual exertions not only help one in the upliftment of one's soul but also in the upliftment of the cause of Islam. In this way, this Movement has combined together spirituality (ruhaniyyat) and jihad or tasawwuf (mysticism) and acquiring eternal knowledge (`ilm-i zahiri) for the defence of Islam, for the greatest of jihad belongs to the realm of knowledge. I have a request to make to Muslims in general, that they should study the history of the Movement themselves and do not pay any attention to hearsay. Mirza Ghulam Ahmad has not claimed to be a prophet; he is a mujaddid and a servant of Islam. Any fair thinking person can easily decide about the teachings of this Movement after going through the ten conditions of bai'at (pledge of fealty) which are quoted below:

1 That until he is laid in his grave, he will shun all forms and shades of shirk (polytheism).

2 That he will guard against falsehood, fornication, evil sight and every form of sin, evil, cruelty, dishonesty, disorder and rebellion; that in moments of passion, he will on no account give in, however boisterous that passion may be.

3 That without fail, he will say his prayers five times a day as enjoined by God and His Messenger and that, to the best of his power, he will say his midnight prayer, will invoke Divine blessings on the Holy Prophet, will ask forgiveness for his sins and will, with a truly loving heart, recall God's favours and glorify Him.

4 That he will do nothing in any way to injure his fellow human beings in general and the Muslims in particular - neither with the tongue nor with the hand nor in any other way.

5 That he will show fidelity to Allah under all circumstances - alike in prosperity and adversity, in pleasure and pain, in time of bliss and affliction; that he will resign himself to God under all conditions and will cheerfully bear all hardships and humiliations in His way; that in the hour of calamity he will not turn his back but will step yet onward.

6 That he will eschew observance of evil customs or following the prompting of his lower nature; that he will thoroughly submit to the guidance of the Holy Quran; and that in every walk of life he will hold the Word of God and of His Messenger as his guiding principle.

7 That he will totally abstain from haughtiness and will live in humility, meekness and mildness.

8 That he will hold the honour of religion and sympathy for Islam dearer than everything else - dearer than his life, his wealth, his honour, his children, his kith and kin.

9 That he will make it a rule of his life to show sympathy towards all human beings out of love for God and that, to the best of his power, he will use all his God-given faculties and blessings for the benefit of humanity.

10 That, binding himself with me (i.e. Hazrat Mirza Ghulam Ahmad, Founder of the Ahmadiyya Movement in Islam), in a fraternal bond in the way of Allah, he will obey me in everything good, and will live up to his pledge till his death; that in this fraternal bond he will show such sincerity as is not met with in cases of blood relations or other worldly connections.

Muhammad Ali

Ahmaddiya Buildings
Lahore

29 January 1918 

INTRODUCTION TO THE SECOND EDITION:

As regards the publication of the second edition of the book, The Promised Messiah, I could not find time to revise it and make the necessary changes, particularly because I was extremely busy with the translation of the shorter edition of the Quran. The book is, therefore, a reprint of the first edition. It will suffice here to mention a few points which I think must be put before my Muslim brethren.

1. Assessing the truth of Hazrat Mirza Ghulam Ahmad's mission:

There are many people who are bent on opposing Mirza Ghulam Ahmad without thinking of, or understanding the true nature of his mission. They never take the time to ponder whether he was beneficial or not to the cause of Islam and Muslims in general. Remember well, that the question of good and bad is a question of actual facts and not one of religious beliefs and opinions. At the moment, I do not want to discuss what the claims of Hazrat Mirza are and whether they are in any way opposed to the beliefs of the Ahl-i Sunnah wa al-Jama'ah. This question can only be raised when there exists a doubt about it. When he has declared not only once, but scores of times that his beliefs are the same as the beliefs of the Ahl-i Sunnah, the question of discussing these beliefs does not arise. Thus the point at issue is only whether Hazrat Mirza has been harmful or beneficial to the cause of Islam and the Muslim world.

2. He did not create dissension among Muslims:

In what ways has he been harmful? The greatest charge attributed to him is that he has damaged the solidarity of Islam by creating a new sect. This is even asserted by intelligent Muslims, but they never take the trouble to look into the facts. Did unity among Muslims exist before him? The fact is that Muslims were fighting against one another over things of minor importance, thus sundering and disrupting the unity of Islam. The condition in India was such that cases of quarrels over the saying of Amin in a loud or low voice were brought before the High Court. Pronouncing one another as unbelievers (kafir) was the main occupation of the Muslim `ulama. Where was the unity of Islam which was damaged by Hazrat Mirza? Perhaps somebody can lay the charge that with the appearance of Hazrat Mirza on the scene, the differences among Muslims were further augmented. If he had, in fact, drawn the attention of his followers to the trivial matters over which Muslims were already fighting, then, this new sect or new Movement should undoubtedly be blamed for expanding the dissension among Muslims. But in spite of this, a storm of opposition was raised against the claims of Hazrat Mirza and pronouncements of heresy were issued against him and a lot of his time was wasted in clarifying his position. Still, he turned the greater part of the activities of his followers towards defending and propagating the message of Islam in India and abroad. He wished the ulama were patient with him for some time and see whether his mission was for the good of Islam or not, and if it damaged the interest of Islam, they would have been justified in their campaign against him, but no one really listened to him. In spite of all that, he produced valuable literature about Christianity and the Arya Samaj - and this was extensively used even by his opponents for the defence of Islam against the powerful onslaughts of the Christians and the Arya Samajists. Another contemporary movement among the Muslims which came into existence at the same time was that of the Ahl-i Quran (People of the Quran). As this movement was not based on the Quranic verse, He sends down angels with revelation by His command on whom He pleases of His servants (16:2), therefore all its energy was spent on the minor internal problems in which Muslims were already deeply engrossed. If it is said that this movement of the Ahl-i Quran, in fact, increased the existing dissension among Muslims, it would be nearer to the truth. But a movement which was particularly made the target of attacks by the ulama of Islam and did their best to destroy it completely, was a movement which, in fact, became the source of strengthening the cause of Islam. Instead of entangling itself in internal skirmishes, it stood in defence of Islam against its external foes. To say that this Movement has enlarged the gulf of dissension among Muslims is to close one's eyes to relevant facts. The day all Muslim sects unite against the foes of Islam and spend their time and energy in the defence and propagation of Islam, as Ahmadis have done, dissension in Islam will disappear. Hazrat Mirza revived the principle that if there are ninety-nine signs of disbelief (kufr) in a person and only one indication of Islam, that person should still be considered a Muslim. This has laid down a solid foundation for the unity of Islam. If this principle is accepted by Muslims, it will have far-reaching effects on them and will give back to them their lost power and glory.

Some people, by neglecting the distinction between sectarianism and difference of opinion, regard all differences of opinion as an attempt at creating disharmony and discord in Islam. The Quran says:

As for those who split up their religion and became sects, thou hast no concern with them (6:160).

The meaning of splitting up the unity of religion and becoming divided into sects is obvious, but some people have a wrong understanding of this verse. It does not and could not mean that Muslims should not differ with one another in any respect. It was, however, not surprising to find differences of opinion in a nation that was spread all over the world. The Holy Prophet had declared difference of opinion to be a mercy for his ummah, which shows that in difference is also hidden the secret of the progress of the ummah. Difference only comes into existence by the expression of an opinion which in turn helps to clarify and improve the intellectual and mental faculties of a person. Islam advocates unity, but unity in the principles of religion. In other matters in Islam, there is wide scope for differences. Becoming divided into sects and having differences of opinion are not one and the same thing. Sectarianism is a curse but difference of opinion is a blessing. The companions of the Holy Prophet themselves differed on certain questions although the Quran was revealed in their presence, and the words of the Holy Prophet reached their ears and they were direct recipients of spiritual blessings from him.

3. What is Sectarianism?:

The Kharijites 1 were the first who were responsible for the creation of sects in Islam. There have been reports in which it has clearly been mentioned about them that they shattered the solidarity of Muslims, not because they differed with the companions of the Holy Prophet on some matters, for difference existed among the companions also, but because it was they who started takfir (pronouncement of unbelief) among Muslims. At that time, Hazrat `Ali and Hazrat Mu'awiyah were engaged in a battle. The Kharijites sided with `Ali but they demanded that `Ali should declare Mu'awiyah and his collaborators kafirs (unbelievers) and outside the pale of Islam. Hazrat `Ali refused to do so and clearly said:

"They are also our brothers who have revolted against us; we do not declare them unbelievers or transgressors (fasiqs). 

If some thought is given to the verses of the Quran on this point, it would be clear that Muslims have been forbidden from two things; these are, from becoming divided into sects and from splitting up the religion. Both of these are the result of takfir. Any group that declares the other to be kafir (perhaps that group is greater in number and calls itself the greatest group among Muslims), when it indulges in the takfir of the professors in the Kalimah (there is but One God and Muhammad is His Messenger), has indeed created divisions in the ranks of Islam and has destroyed the basis on which Muslims could unite. When the essence of religion is confined to a few problems in which one group differs with the other, and the principles of faith are completely neglected, this is how the religion is split. The result is that all one's energy is wasted on matters of peripheral importance. The parties are so engaged in such trivial differences that nobody cares whether the foundation of faith itself is being destroyed. The basis of sectarianism is, therefore, the pronouncement of unbelief (takfir) against Muslims. The sad aspect of the story is that when people start condemning one another over minor differences, the strength of the nation becomes weak. Power which ought to have been used for the progress of Islam is frittered away in trying to decry one another.

When the Quran laid the great foundation of Islamic brotherhood and stated: Innamal mu'minuna ikhwatun (Verily the believers are brethren - 49:10), it did not overlook the possibility of the rise of honest differences among Muslims. At the same place it was pointed out that if two parties of the believers quarrel, make peace between them (49:9). Now, both the contending parties have been considered believers here. This is the lesson which Muslims have forgotten today. The tolerance which Muslims were expected to show towards the followers of other religions should have been observed to a greater extent among themselves. They ought to have learnt to respect the ideas of others and to tolerate differences of opinion among themselves. But their present condition is such that the moment a person differs from them on any point he is immediately declared to be an unbeliever and a heretic. To torture and molest him in all possible ways is regarded as a deed of great virtue. The main problem is not that among Muslims there are people who differ in their opinions, which is, however, one of the essential requisites for the progress of Islam, but that Muslims cannot tolerate honest difference of opinion. On the other hand, the companions of the Holy Prophet showed great broadmindedness regarding the diversity of views among themselves.

If, however, a people differ with other people on some matters and they prefer a different opinion, this cannot be called sectarianism. When on account of this difference, one brother Muslim is declared an unbeliever and is subjected to persecution, which is mistakenly thought to be a meritorious deed and a source of great reward (thawab), it is then that the evils of sectarianism take root in a society. A person is not guilty of sectarianism when, having complete faith in the Kalimah and the Quran as the Word of God, he considers some of the ideas or customs and habits of Muslims as being against the Quran and Hadith. If this is sectarianism, then the scope for the reformation of Muslims will be closed. The day when Muslims are delivered from the curse of takfir, the day when they cease making plans for destroying one another, their differences will indeed be a blessing in disguise.

4. The importance of little things:

Perhaps it can be said that the Founder of the Ahmadiyya Movement is himself responsible for disputes on many matters of minor importance. It should be remembered that he has only drawn attention to problems which in their existing forms were detrimental to the cause of Islam on the one hand, and were becoming a source of strength to the enemies of Islam on the other. For instance, he has indeed laid emphasis on the question of the death of Jesus Christ, the main reason being that Muslims, though they denied the godhead of Jesus Christ, had inadvertently made him an associate in some of the attributes of God. In the struggle between Islam and Christianity, the Christian missionaries used the unfounded beliefs of the Muslims, as a weapon against Islam. They led many Muslims astray by arguing that according to Muslims, Jesus Christ was alive with his temporal body, without eating and drinking, in the fourth heaven, and that his body had not undergone any change, as if it were completely different from the bodies of all other prophets. They would often compare the Prophet Muhammad with Jesus Christ by saying that one lay in the ground and the other was alive in heaven and that God made a general rule for the prophets that He did not give them bodies not eating food, nor did they abide (21:8) but that Jesus was an exception to this rule and therefore he was a superior being to other messengers. It was also argued that he shared the divine attribute of being now as he ever was, because for the last two thousand years no change had taken place in his body. It was to eradicate this false belief from the minds of Muslims that the Founder had to devote his attention to this problem.

Similarly, the preposterous thought that the Mahdi would spread Islam at the point of the sword was another weapon which was extensively used against Muslims. Such a belief in a way lent credence to the allegations against Islam that it was indeed spread by the sword. By his claims that he was the Messiah and the Mahdi promised in the Traditions, the Founder removed completely from the way of Islam two serious obstacles and by so doing opened new vistas for the propagation of Islam. He did not engage himself in the disputes in which the Muslim `ulama at that time were completely engrossed. On the other hand, he guided his followers towards the liberal view that, in spite of these differences, Muslims could still become a united body. This was the secret of his success. He delivered Muslims from a meaningless occupation and directed their attention to a work of real value.

5. The advantages of his claims:

A little consideration will show that the points on which the Ahmadiyya Movement has been considered harmful have, in fact, been the source of great benefit to Muslims. The objection that a useless discussion has sprung up about the Founder's claims of being the Promised Messiah and the Mahdi, is the result of a lack of serious reflection. The two so-called beliefs, one in the temporal life of Jesus Christ and the other in a warrior mahdi, were extremely damaging to Islam. Their extirpation was not possible in any other way except that God, by giving a person the names of Messiah and mahdi, should demonstrate to the world that Islam was neither in need of an Israelite prophet from heaven, nor of the sword of the so-called warrior mahdi. Islam was going to dominate the world by its sublime principles and by its inherent spiritual powers. This was the great task for which the Mujaddid of the fourteenth century was raised, so that it might clear the way for the progress of Islam in the world. The claims of the Founder, over which Muslims are stumbling by shutting their eyes to the pertinent facts, are, in reality, the source of real benefit to Muslims on the one hand, and the source of protecting Islam against the attacks of its enemies on the other. God alone knows when the eyes of our people will open and they will respond to the call of the person who suffered every kind of persecution but could not bear to see that the cause of Islam should suffer. He was considered the only champion of Islam prior to his claims and had earned great respect in the hearts of Muslims, something for which a worldly-minded person would have had a great yearning. However, for the ultimate good of Islam and Muslims, he turned his back on this worldly honour and esteem. He did not care that he should be respected. The only passion he had was that Islam should be respected - that Islam and Muhammad, the Messenger of Allah, should become dear to the world. In the love of the Messenger of God he did not care if anyone called him a kafir:

"After the love of God I am intoxicated in the love of Muhammad.
If this is unbelief, by God, I am the greatest of unbelievers."

6. The beneficial aspects of the Ahmadiyya Movement:

As compared to the supposedly detrimental aspect of the Ahmadiyya Movement, let us now consider what actual benefits Muslims and Islam received at the hands of the Founder of the Ahmadiyya Movement. Had he not appeared, all the Islamic literature which his followers have produced would not have come into existence. Neither would there have been translations of the Quran nor other literature in English and German and other languages. The lost teachings and the true principles of Islam would not have been revived nor would there have been any missions in England, Germany and America. Europeans would not have become Muslims, nor would the voice of Allahu Akbar (God is the greatest) be raised in places where unbelief once reigned. The yeoman service which Ahmadis have rendered in defending and strengthening Islam in India and abroad cannot be ignored by any fair-minded historian of Islam. Let every Muslim think for himself whether or not the Ahmadiyya Movement has been beneficial to the cause of Islam.

As to our opponents, I will ask them a few questions. Why are they provoked at the name of Mirza Ghulam Ahmad and the Ahmadiyya Movement, and why are they not disturbed at the attacks of Christian missionaries and Arya Samajists against Islam? Why do they not take note of the hostile forces working against Islam, and why are they bent on annihilating a Movement that exists only for the service of Islam ? How painful it is that a thing which is of real value is considered to be worthless, a Movement which stands for Islam is considered to be a thorn in the side of Islam, and Ahmadis who have pledged themselves to live and die for Islam are being hated by their fellow-Muslims! This is indeed very sad but remember well that it has been said in the Quran:

As for that which does good to men, it tarries in the earth (13:17).

Anything which works for the good of men is never destroyed. Ahmadiyyat stands for the good of mankind, and therefore, it cannot be destroyed. Hence, do not fight against the laws of God. Do not close your eyes to plain facts. Remove the feelings of rancour and hatred from your hearts about this Movement. Try to understand things and learn to love the cause for which this Movement stands. Your hatred now is not hatred against Hazrat Mirza Ghulam Ahmad, because he is dead; it is hatred against the service of Islam. If you love this Movement, this will prove your love only for Islam and nothing else. 

7. The revival of the defence and propagation of Islam:

I again declare that if any person looks at the events of the last thirty years he will realise that it is Ahmadiyyat which has created the passion for the propagation of Islam among Muslims. Muslims were, on the whole, embroiled in their petty disputes and had practically no organisation for the propagation of Islam. It was Ahmadiyyat which revived the work of the defence and extension of Islam in the world. It was Ahmadiyyat which carried the torch of Islam to Europe in this age. It was Ahmadiyyat which defended Islam against the attacks of Christian and Arya Samajist preachers. In short, towards the preaching and propagation of Islam, on which depend the secret of the life and success of Muslims, there was only one community which drew the attention of Muslims, and that community was linked with the Mujaddid (Renovator) of this century. If the Ahmadiyya Movement had done nothing else except arouse the passion for this protection and propagation of Islam in the hearts of Muslims, this was a great achievement on the part of Mirza Ghulam Ahmad, to whom Muslims ought really to have paid homage for his services. They should have joined hands with him in this noble work. If the followers of this small organisation, momentarily quite insignificant when compared with the vast number of Muslims in the world, could achieve what they have with their limited means, what a great revolution might have been created had Muslims unanimously supported them in their activities. Thousands in India, Europe and other parts of the world would have seen the light of the Quran. Now, consider for a moment on whose shoulders lies the sin of their not seeing the light of Islam. Of course, on the shoulders of those who look with their own eyes at the work which serves the interests of Islam and Muslims, but refuse to lend a hand of co-operation. Is this not criminal disregard and neglect as far as the service of Islam is concerned? Alas, the plant of Islam is becoming dry before our eyes and there is none to water it. Perhaps it sometimes brings tears to our eyes but we lack the resolution to join those who are trying to nourish it with their own blood.

"O Allah, have mercy on the nation of Muhammad (peace and blessings of Allah be on him)."

Muhammad `Ali

Ahmadiyya Buildings
Lahore, India

23 March 1928 CE
29 Ramadhan 1346 A.H.

Footnotes:

1 Literally means "those who went out." Kharijites were members of the earliest of the religious sects of Islam which rose during the time of Hazrat `Ali, the fourth Khalifah. They were known for their fanaticism, extremist proclamations and terrorist actions. They branded everyone who disagreed with their point of view an infidel and outside the pale of Islam. (SMT)

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Books Section > The Promised Messiah [The Second Coming of Jesus] by Maulana Muhammad Ali Sahib > Introduction

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