Analyzing the Grand Prophecy of the Eclipses

Background

Mirza Ghulam Ahmad’s assertions of Mahdihood, the Promised Messiah, and eventually prophethood represented a significant departure from the established Islamic understanding of eschatological prophecies spanning 1300 years. The nuanced differences are expounded upon in the “About Ahmadiyya” article.

Given the weightiness of these claims and their deviation from orthodox beliefs, there arises a need for a Grand sign or prophecy that substantiates Mirza Ghulam Ahmad’s truth. The Prophecy of the Eclipses is advocated by the Ahmadiyya Jama’at as one such, if not the most consequential, validation.

The assertion is that if God has indeed affirmed his truth in such a specific manner, then all his other claims should be accepted at face value. Recognizing the enormity of challenging core beliefs held by hundreds of millions of Muslims, it is reasonable to expect the following:

1. The prophecy is unequivocal in its wording and traceable to a credible source.
2. It possesses a level of specificity that obviates the need for modifiers or interpretations.
3. The prophecy is fulfilled precisely as foretold.

As we will see, there are significant issues with some of these claims.

Qandeel-e-Sadaqat

In this article, we will reference the book Qandeel-e-Sadaqat (Beacon of Truth). This book has undergone a recent modern edition, incorporating Urdu, English, and German translations, making it a convenient primary source for our discussion. The references pertaining to this prophecy can be located on Page 107.

The Prophecy

[Qandeel e Sadaqat Page 107 in pdf]

As presented here, the prophecy is remarkably specific in the following ways:

1. It is attributed to a hadith from Prophet Muhammad (saw).
2. The described sign is explicitly linked to a “Mahdi claimant.”
3. It asserts uniqueness, emphasizing that no such sign has occurred for “any other claimant.”

The Ahmadiyya Jama’at contends that this prophecy from the Prophet (saw) did occur. According to their assertion, since celestial bodies like the sun and moon are beyond human control, this occurrence serves as a testament to the truth of Mirza Ghulam Ahmad. The claim essentially posits that:

1. God, at the very inception of the universe, specifically orchestrated this distinctive event for the Mahdi.
2. Prophet Muhammad (saw) prophesied it billions of years later.
3. The prophecy came to fruition 1300 years after it was made.

We will now scrutinize each aspect of this claim individually.

Analyzing the Hadith

The Source

The “hadith” is mentioned in Sunan of Dar Qutni. It should be noted that Dar Qutni specifically collected “weak” nerrations in this collection, Even Imam ibn-e-Taymiaya said “Daraqutni used to mention the unreliable hadiths in his Sunan, so that he and the other scholars can make it clear that those ahadith are unreliable”. Since the hadith is a collection weak hadith, it is only reasonable to analyze its chain.

However, some of them were narrated by Al-Bazzar, Ad-Daraqutni, and similar ones with weak chains of transmission. Because it is the custom of Ad-Daraqutni and others like him to mention this in the Sunan so that it is known and they, along with others, clarify the weakness of the weak therein. …These are weak hadiths; rather, they are fabricated, not narrated by the scholars of authenticity, well-known Sunan, or reputable chains of narration. The purpose of such attributions often leads to the book of Ad-Daraqutni, which compiles the marvels of the Sunan. Therefore, it includes weak and fabricated narrations that others do not narrate. Scholars of hadith unanimously agree that mere attribution to it does not permit reliance upon it. Ibn Taymiyya, Majmua Fatawah https://app.turath.io/book/7289

The Chain

Each hadith needs a reliable chain, going all the way to Muhammad (saw), to be accepted. On Page 106 of Qandeel e SadaQat, the scan from Dar Qutni is provided:

[Qandeel e Sadaqat Page 106 in pdf]

حدثنا أبو سعيد الأصطخري، ثنا محمد بن عبد الله بن نوفل، ثنا عبيد بن يعيش، ثنا يونس بن بكير، عن عمرو بن شمر، عن جابر، عن محمد بن علي قال: ” إن لمهدينا آيتين لم تكونا منذ خلق السماوات والأرض، تنكسف القمر لأول ليلة من رمضان، وتنكسف الشمس في النصف منه، ولم تكونا منذ خلق الله السماوات والأرض

Abu Sa’id al-Asṭakhri narrated to us, Muhammad bin Abdullah bin Nawfal narrated to us, ‘Ubaid bin Ya’ish narrated to us, Yunus bin Bukayr narrated to us, from ‘Amr bin Shimr, from Jabir, from Muhammad bin Ali who said: “Verily, our Mahdi has two signs that have not occurred since the creation of the heavens and the earth: the moon will eclipse on the first night of Ramadan, and the sun will eclipse in the middle of it. These events have not occurred since the creation of the heavens and the earth by Allah.”

At this juncture, it becomes apparent that the hadith is not ascribed to Prophet Muhammad (saw) but rather to an individual named “Muhammad Bin Ali,” whom the Ahmadiyya Jama’at identifies as Imam Baqir (ra).

Further on the same page, Dar Qutni himself provides the following note:

[Qandeel e Sadaqat Page 106 in pdf]

Translation: ‘Amr bin Shimr, from Jabir, both are weak, and truth cannot be established from them.

Notably, this narration is credited to someone other than the Prophet (saw), and its weakness is further compounded by its transmission through two weak narrators.

It should be noted that this narration has been copied by a number muhaddithin but they all attribute it to Sunan of Ad-Daraqutni.

Tadlis and Fabrication

What adds an intriguing layer is the intentional removal of the attribution to Muhammad Bin Ali on page 107 of the book:

[Qandeel e Sadaqat Page 107 in pdf]

The deliberate removal of attributions or chains is termed “Tadlis” in the field of hadith studies and is considered a significant offense.

Furthermore, in the Urdu translation, the text commences only with “Fermaya” (He Said), creating the impression that these are the words of the Prophet (saw).

Notably, the English translation extends to the point of erroneously attributing this text as a saying of Muhammad (saw).

In light of this, it is essential to bear in mind the following authentic hadith:

Narrated Salama: I heard the Prophet (ﷺ) saying, “Whoever (intentionally) ascribes to me what I have not said, then (surely) let him occupy his seat in Hell-fire.” (Sahih al-Bukhari 109)

Considering that the Ahmadiyya Jama’at has, to some extent, attempted to conceal the origins of this narration, it indicates recognition within the Jama’at itself that this is a problematic issue.

At this juncture, the Ahmadiyya Jama’at asserts that, since this event transpired, God Himself authenticated it as a true hadith. However, this approach is logically flawed when it comes to establishing the truth.

The Text (Matn) Discrepancy

A discerning observer would readily identify variations in the text (matn) between the narration in Qandeel e Sadaqat and the original Arabic.

Ahmadiyya Text:

The Messenger of Allah, peace and blessings of Allah be upon him, said:- “The truth of our Mahdi will be atested by two signs which have never appeared in support of any other claimant since the beginning of the world. These are that in the month of Ramadhan the moon will be eclipsed during the first of the nights during which it is subjected to an eclipse and the sun will be eclipsed on the middle one of the days which it is subject to an eclipse and these signs have never appeared in support of any other claimant since the creation of the Universe. (Sunan Dar Qutni, vol. 1, page 65)

Original Arabic (Translated):

from Muhammad bin Ali who said: “Verily, our Mahdi has two signs that have not occurred since the creation of the heavens and the earth: the moon will eclipse on the first night of Ramadan, and the sun will eclipse in the middle of it. These events have not occurred since the creation of the heavens and the earth by Allah.” (For people who can not read or understand arabic, word by word translation is provided below)

A clear indication of Tahrif (modification) is evident in the Ahmadiyya translation of this narration. The original Arabic text unequivocally communicates the following:

1. The moon will eclipse on the FIRST night of Ramadan
2. The Sun will Eclipse in the middle of it (referring to the month of Ramadan)
3. These events have NEVER occurred since the creation of the heavens and earth.

It is crucial to note that Tahrif in translation holds great significance in the realm of hadith studies and is considered a serious offence.

The Ahmadiyya Jama’at’s rationale for this interpretation is based on the assertion that the moon cannot eclipse on the first night, and the sun never eclipses in the middle of the month, thereby suggesting a metaphorical interpretation.

While the points raised are factual, it’s essential to remember that the narration originates from individuals a millennium ago, whose reliability and knowledge of astronomy may be questionable. Moreover, eclipses during Ramadan are not rare occurrences, diminishing the uniqueness of the event. Secondly, the text of the narration does not support the Ahmadiyya interpretation at all.

However, a solar eclipse happening in the middle of the month would, indeed, be an occurrence unparalleled since the creation of the heavens and earth.

Ahmadiyya Jama’at’s interpreation can be clearly seen as an attempt to waterdown the prophecy to fit a common event.

Translation of the narration word by word

Frequency of Eclipses in Ramadan

Solar and Lunar eclipses are regular occurrences in the month of Ramadan, happening approximately every 23 years. In most instances, paired eclipses take place in two consecutive years. The following is a list of paired eclipses in Ramadan up to the year 1982.

Ahmadiyya Jama’at claims that a dual eclipse during Ramadan, especially in the same location, is exceptionally rare. However, this assertion is not entirely accurate. Typically, a solar eclipse encompasses a relatively small area, whereas a lunar eclipse has a much broader coverage, especially if one considers witnessing a “partial eclipse” as fulfilling the prophecy.

For instance, at the time of writing this article, the upcoming pair of eclipses projected for Ramadan in the year 2025 serves as an example. Both of these FULL eclipses will be visible and accessible to hundreds of millions of people across North and South America.

List of Pair Eclipses (1590-1982)

After establishing that the occurrence of paired eclipses in Ramadan is not uncommon, it becomes apparent why the Ahmadiyya Jama’at chose to modify the Dar Qutni narration. The primary objective was to infuse a sense of uniqueness into the event.

Mirza Ghulam Ahmad’s and the Ahmadiyya Jama’at’s Claim

It is noteworthy that Mirza Ghulam Ahmad authored a book titled “Nishan Asmani” (The Heavenly Sign) in 1891-1892. The foreword of this book begins with:

Nishan-e-Asmani, first published in 1892, is one of the smaller but equally important books by Hadrat Mirza Ghulam Ahmad of Qadian (1835-1908), the Promised Messiah and Mahdias. It is a closely reasoned thesis, primarily based on prophecies made by some earlier Muslim saints and seers about the Coming of the Promised Messiah and the Mahdias.

Interestingly, the Eclipses in Ramadan are not mentioned in this book. One would assume that a Prophet of God would have been informed if such a sign was to occur.

However, after the eclipses happened in 1894, he published a book, “Noorul Haq” (part 2), where he claimed this sign for himself:

Noorul Haq Part 2, Roohani Khazaen Vol 8 page 196: “Dare Qutani has recorded that Imam Muhammad bin Ali has narrated that there are two signs for our Mahdi which never appeared before, that is, never occurred for any other person since the creation of the earth and the heavens and these are that the moon will begin to be eclipsed in the beginning of the night in Ramazan and the sun will be eclipsed in the remaining half of the month.”

Mirza Ghulam Ahmad appears to have had a tendency to retroactively claim natural events as signs for himself. This pattern is notably observed in the case of the Plague and Earthquake prophecies.

It should also be noted that the interpretation of the “first possible night” and the “middle of the possible days” is not mentioned by Mirza Ghulam Ahmad, although he seems to have adopted this narrative later on.

Another interpretation for “middle of it” is given as middle of the day of eclipse.

The saying that the sun will be eclipsed in the middle. implies that the solar eclipse will manifest itself in such a way that it will divide the days of the eclipse into two halves. It will occur in the second day of the eclipse and its time will not exceed the first of the day because that is the limit of the half. So just as Almighty God ordained that the lunar eclipse should occur in the first night, so also He ordained that the solar eclipse should occur in the eclipse days in the time specified by half. So it happened as predicted. And Almighty God does not reveal His secrets to anyone except those whom He chooses for the reformation of the world. Hence there is no doubt that his Hadith is from the Messenger of God, peace and blessings of Allah be upon him, who is the best of all messengers. [Noorul Haq Part II]

Scientific flaw in the Ahmadiyya Interpretation

It is imperative to address a critical flaw in the Ahmadiyya interpretation of this prophecy. The discrepancy arises in the second part, where they suggest that the sun will eclipse during the “middle of the possible days,” specifically pinpointing the 28th of Ramadan (out of 27th, 28th and 29th).

The flaw becomes apparent when we consider that a solar eclipse can only occur on either the 28th or the 29th of the month; it never transpires on the 27th. This is due to the fact that a new moon ^[1][2], essential for a solar eclipse, emerges during the day and is followed by an evening (the next day) where the moon is already over 24 hours old, making it easily visible ^[3]. If an eclipse were to occur on the 27th, it would inaccurately conclude the month at 28 days (lunar months are either 29 or 30 days).

Given that a solar eclipse can solely take place on the 28th or 29th, the notion of a middle day is inherently erroneous in the Ahmadiyya interpretation, rendering it scientifically untenable.

[1] NASA: “Solar eclipses happen only at the new moon phase, when the Moon is between Earth and the Sun.” https://web.archive.org/web/20240212195401/https://science.nasa.gov/moon/eclipses/ [2] NOAA: “A solar eclipse occurs when the Moon passes between the Sun and Earth, casting the Moon’s shadow on Earth. A solar eclipse can only happen during a New Moon.” https://www.weather.gov/fsd/suneclipse [3] Moon Age Visibility: “Naked-eye sightings as early as 15.5 hours after New Moon have been reliably reported” https://aa.usno.navy.mil/faq/crescent

Analyzing the event (1894)

• A Partial Luner Eclipse happened on March 21 1894, it was visible over a wide area in South America and Africa. India fell on the far edge of the eclipse.
• A Total solar occured on April 06 1894. This eclipse did pass through india but about 2500 kilometers south of Qadian.

Ahmadiyya Jama’at provides the following description of the event:

Soon after the celestial Signs were witnessed. the Promised Messiah, peace be on him, wrote the book Noorul Haq (Light of Truth) Part II, which is devoted to an extremely enlightening discussion of the accurate fulllment of the splendid prophecy of the Holy Prophet, peace and blessings of Allah be upon him. In this book, he explained in the light of Divine revelation that the true interpretation of the Hadith is that in the time of the Mahdi, the moon will be eclipsed in the first of the three nights on which a lunar eclipse can occur. i.e: on the 13th of Ramazan, and the sun will be eclipsed on the middle day out of the days on which a solar eclipse can occcur. i.e. on the 28th of Ramazan.

alislam.org

Record of Eclipses from the British Library

Almanac of 1894, British Library (London)

Almanac of 1894, British Library (London)

According to British records, it is evident that the lunar eclipse did not occur on the 13th of Ramadan as claimed. Although the solar eclipse did take place on the 28th, it was not the “middle of possible days” but rather the “first of the two days.”

Time of the solar eclipse

One of the interpretations put forward by Mirza Ghulam Ahmad regarding the phrase “middle of it” suggests that the solar eclipse will take place during the middle of the day. To assess the accuracy of this interpretation, it’s imperative to examine the precise timing of the eclipse. According to Alislam.org, the eclipse was reported to have occurred between 9:00 am and 11:00 am.

Additional information is available on www.solar-eclipse.info. It is evident from their data that the eclipse reached its maximum point around 8:09 am in India. Considering that a typical solar eclipse lasts approximately 3 hours, the eclipse would have concluded around 9:30 am.

Official records obtained from the British Library (attached below) confirm that the eclipse ended at 9:18 am.

In light of this incontrovertible evidence, it is abundantly clear that the predicted interpretation of the eclipse did not align with the actual event. The information provided by Ahmadiyya Jama’at on their website appears not only misleading but intentionally deceptive.

Path of the 1894 Solar Eclipse: An Intriguing Aspect

Though this aspect may seem less significant, it offers an interesting perspective on this prophecy.

It’s worth mentioning that the total solar eclipse in 1894 took place approximately 2500 kilometers away from Qadian. As previously discussed, the Ahmadiyya Jama’at claims that this event was predestined to occur from a divine standpoint since the creation of the universe. It’s curious that the divine plan did not incorporate the eclipse occurring where the Mahdi Claimant is actually situated.

[www.solar-eclipse.info]

Conclusion

Based on the above evidence, it is clear that the purported grand prophecy of the eclipses fails to validate the truth of Mirza Ghulam Ahmad. Instead, it casts doubt on his prophetic abilities, especially considering his omission of the eclipses in the book “Heavenly Signs,” which was supposedly written to inform the public about such signs.

Furthermore, the attempts to conceal the fabricated nature of the “hadith” and the mental gymnastics employed to make it fit only serve to further undermine the reliability of the Ahmadiyya Jama’at in such matters.