September 2016

MGA explains how he misunderstood his prophethood in 1880 and was confused for 20+ years

In roughly 1883, MGA told the world that he was only “LIKE-Esa” and even though his revelations indicated something else, he was only “LIKE-Esa” or “maseel e Maseeh”.  However, 7 years later, he totally contradicted himself and claimed to actually be Esa (as) (1890-1891).  MGA compared this confusion of 7 years to his confusion of over 20 years on prophethood.
In fact, as early as 1884, the Muslims of India were already at odds with MGA since he was claiming divine revelations, he was thus called a Kafir in 1884.  By 1885, one of the main leaders of the Ahle-e-Hadith ripped up the Braheen e Ahmadiyya and sent it to Qadian as such in this era.  They had previously read MGA’s nikah and had promoted MGA as a writer. Nevertheless, in 1890-1891, MGA claimed to be Esa (as) and was formally denounced as a Kafir by the majority of the Ulema in India.  MGA responded to this by denying prophethood and only claiming to be a “Muhadas” or a “metaphoric” prophet, like the mujadids and other muhaddas’, in fact, MGA even went as far as to argue that even prostitutes, as they spend nights with their customers were eligible to receive good dreams.  MGA then denied prophethood for 20 years and in every single book in this era.  Per the 2nd Khalifa in 1915, MGA formally claimed prophethood in Nov of 1901, with the publishing of his famous announcement, “Eik Ghalti Ka Izala” or “The result of an error”, or a “Correction of a mistake”.  However, the Lahori-Ahmadi’s denied this altogether and said that MGA never claimed prophethood in 1901.  The 2nd Khalifa also began twisting Chapter 2:4 of the Quran to support the idea that MGA was a prophet.  The 2nd Khalifa then sparred with the famous Muhammad Ali over this topic over 10 books.  In the below, I have posted Muhammad Ali’s translation which uses a few different words, the Qadiani-Ahmadi translation is watered down and softened, they are known for this type of editing.  In conclusion, per the 2nd Khalifa, MGA found a new type of prophethood in 1901, which wasn’t given to any other prophet in any scripture.

1907, MGA explains his confusion of 20+ years
“The conferment of titles is the pleasure and the work of the Lord God. I have no share in it. As for the question why I have written like this? Why has this contradiction crept in? So, please, listen and understand with care. This contradiction is of the same kind as in Barahin-i-Ahmadiyya I wrote, at one time, that the Messiah, son of Mary, could descend from the heavens. Later on, however, I put forth that I, myself, am the Messiah expected to come in the later times. The basis of the contradiction in that case was the same. Although, in Barahin-i-Ahmadiyya itself, the Lord God called me Isa and also said to me that the tiding of my advent had been given earlier by God and His Apostle. Since, however, a portion of the Muslims happened to have become firm on the belief, and I myself believed the same, that Hazrat Isa would come down from the heavens, I endeavoured to take the Wahyi at the apparent level; in fact, I watered it down in interpretation, and clung to the former view I had shared with the rest of the Muslims; and this was the view I did my best to propagate in Barahin-i-Ahmadiyya. Later on, however, Revelations came down on me, like the rain from heaven, to the effect that I myself was the Promised Messiah, so eagerly expected to appear, with hundreds of wonderful Signs and the earth, as well as the heavens took their stand in support of my position; and brilliant manifestations forced me to perceive that I, myself, was the Masih expected to appear in the later times. Otherwise, my belief on these points was the same as I had stated in Barahin-i- Ahmadiyya…

Similarly, to begin with this was my belief that in no way was I comparable in quality with reference to Jesus son of Mary. He was a Prophet, great among those chosen by the Lord. Even when something occurred, which seemed to establish my superiority over him, always I took it to imply some limited and partial preference. Later on, however, the Wahyi sent down on me by the Lord, like pouring rain, it did not allow me to remain clinging to this belief; and I found the title of Nabi clearly conferred on me, in a manner that I was a Nabi from one angle, an Ummati from another… Anyway, the long and short of it all is this that there is no contradiction in what I say, I but follow the Wahyi, from the Lord. Just as long as this awareness did not come to me, I continued to say what I had said at the outset. But when I was given this awareness, I began to say different from what I had said before. I am no more than a human being: I do not claim to be the Knower of the Unseen.” (Haqiqatul Wahyi, page 148-150, online urdu version)(translated by Muhammad Ali in Prophethood in Islam).  

The new english version of this quote
See pages, 182-183

“”””Meaning that, tell them, ‘As far as I am concerned, I do not want any title for myself.’ In other words, my aim and objective is higher than these thoughts. Bestowing a title is an act of God; I have no influence in it.

The question remains why it has been written so and why such a contradiction has occurred in the statements. Ponder over it and realize that it is the same kind of contradiction as I had written in Barahine- Ahmadiyya that Masih Ibn-e-Maryam would descend from heaven; and later, I wrote that I myself am the Messiah who was to come. The reason for this contradiction was the same: God Almighty had named me ‘Isa in Barahin-e-Ahmadiyya, and also informed me that God and His Messenger had prophesied my advent. But as a body of Muslims was firm in the belief—and I, too, held that same belief—that Hadrat ‘Isa would descend from heaven, I did not wish to take God’s revelation for its literal meaning, but interpreted this revelation and maintained my belief in consonance with that of the Muslims at large and published the same in Barahin-e-Ahmadiyya. But afterwards, divine revelations regarding this descended like rain, affirming that I am, indeed, the Promised Messiah who was to come. Along with them [i.e. the divine revelations] appeared hundreds of Signs, and both the heaven and the earth arose to testify to my truthfulness. The bright Signs of God compelled me to realize that, indeed, I am the Messiah who was to come in the Latter Days. Otherwise, my belief was what I had set forth in Barahin-e-Ahmadiyya. Moreover, not relying entirely upon it, I sought adjudication for my revelation from the Holy Quran. It was established by conclusive verses that ‘Isa Ibn-e-Maryam had indeed died, and the last Khalifah [vicegerent] would appear from among this very ummah
under the title of the Promised Messiah. As no darkness remains after the dawn of day, in the same way, hundreds of Signs, heavenly testimonies, conclusive verses of the Holy Quran, and definitive and explicit ahadith compelled me to accept that I am the Promised Messiah.

It was enough for me that God should be pleased with me, and I had absolutely no desire for such a thing. I led a life of seclusion and no one was aware of my existence, nor did I desire that anyone should recognize me. He forced me out of my solitude. I had wished to live and
die in obscurity, but He decreed that He would make me renowned with honour throughout the world. Therefore, ask God why He did so. What is my fault in this?

Similarly, I initially believed that I could not possibly be compared with Masih Ibn-e-Maryam since he is a Prophet and one of the distinguished men of God. Therefore, whenever something in my revelation appeared concerning my superiority, I interpreted it as partial superiority.  But later, when revelation from God Almighty descended upon me like pouring rain, it did not permit me to persist in this belief. The title of ‘Prophet’ was clearly bestowed upon me, albeit with the proviso that I am a Prophet in one aspect and an ummati [follower of the Holy Prophet sa] in another.1٭ The instances of divine revelation that I have cited in this book also reveal what God Almighty says concerning me vis-à-vis Masih Ibn-e-Maryam. How can I reject twenty-three years of continuous revelations from God Almighty? I believe in this holy revelation of His as I believe in all the revelations of God that have occurred before me. I also note that the Masih Ibn-e-Maryam is the last Khalifah of Musa, peace be upon him, and I am the last Khalifah of the Prophet who is the Best of Messengers. Therefore, God willed that I should not be inferior to him.””””

MGA surely claimed prophethood sometime in his career, more specifically from the summer of 1900 to Nov 1901, he made the claim.  He claimed to be the only person in the entire Ummah who was given the name Nabi.


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MGA’s ghost writers argue on the prophethood of MGA in 1900


I wanted to post a reference from the writings of Mahmud Ahmad in 1915 as he argued that MGA was in fact a prophet, however, without law.

The reference

“At last that event did take place. In the year 1900, Maulavi ‘Abdul Karim, the preacher of the Friday sermon, gave a sermon in which he, used the words Nabi (Prophet) and Rasul (Messenger) for the Mirza. This caused great irritation to Maulavi Sayyid Muhammad Ahsan Amrohawi. When Maulavi ‘Abdul Karim came to know of this, he gave another Friday sermon in which be addressed the Mirza, requesting him to contradict his belief, if he was wrong in considering him to be a prophet and Messenger of God. After the Friday prayers were over, Maulavi ‘Abdul Karim caught hold of the skirt of the Mirza’s apparel and requested him to correct him in his beliefs if they were erroneous. The Mirza turned around and said that he, too, held the same belief. Meanwhile, Maulavi Muhammad Ahsan had been greatly agitated by the sermon and in anger was pacing the floor of the mosque. On Maulavi ‘Abdul Karim’s return, he began to quarrel with him. When their voices rose very high, the Mirza came out of his house and recited the Qur’anic verse: “O ye who believe! Don’t raise your Voice above the voice of the Prophet.”

(This event is based on the report of a speech of Sayyid Sarwar Shah Qadiani at an annual conference held in Qadian, and published in al- Fadhl, Vol. X, No. 51, dated january.4,1923)

(See also Haqiqat al- Nubuwat, p 124.[published in 1915])

MGA had multiple ghost-writers.  In this case, Maulvi Amrohi (who was the first payed Ahmadi-mullah), he didn’t know that MGA had finally claimed prophethood and Maulvi Abdul Kareem was ordered to pronounce it.  They proceeded to argue, then MGA quoted the Quran and thus claimed prophethood openly for the first time (summer 1900). However, he remained silent for an additional 1 1/2 years or roughly 14+ months.

Later on, after “Correction of an Error” was published, Maulvi Amrohi wrote a rebuttal to an inquiring mind who accused MGA of claiming prophethood, however, Maulvi Amrohi very tactfully only denied independent prophethood, he never even mentioned the “The Ummati-Nabi”.  Fast forward to 1914, Maulvi Amrohi nominated Mahmud Ahmad as Khalifa and sided with him in his first year of his Khilafat.  He even read Mahmud Ahmad’s 2 books on the subject of prophethood, i.e. Qaul al Fasl and Haqiqatun Nubuwwat, however, in the summer of 1915, he seems to have had a change of heart and denounced MGA’s claim of prophethood and deposed Mahmud Ahmad as Khalifa.  He then sided with the Lahori-Ahmadis and died in 1919 in this state.


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Maulvi Sanuallah acknowledges that MGA claimed prophethood in Nov 1901


“MGA contradicted himself all the time.  Just pick any topic.  I wanted to post the data which proves that MGA did claim prophethood in Nov, 1901.  And Maulvi Sanaullah took exception to it.


“He [Sana-ullah] writes that Mirza sahib has written in Hamamat-ul-Bushra [published 1893-1894]: ‘How is it possible for me to claim prophethood and thereby become a kafir.’ After saying this, he [Sana-ullah] himself draws the conclusion that Mirza sahib did not claim prophethood at that time [in 1893-1894] but he claimed prophethood in 1901. So in this way from November 1901 till May 1908 is 6 years and 7 months, and not 23 years.

“””We answer this from his own same magazine. He writes on page 5 that Mirza sahib claimed to be a Mujaddid in 1880 by publishing his first advertisement [ishtihar]. Then he wrote Barahin-i-Ahmadiyya in the same year which is a good book to some extent but in most of it he has mentioned his prophecies, revelations and claims. Maulana Sana-ullah accepts here that Mirza sahib laid his claim in 1880 and that all his claims are mentioned in the Barahin. It is true to say: Darogh Go ra hafiz naba shood [Persian saying meaning that the memory of a liar is not good]. Since 1880 till now, 28 years have passed.

As to the fact that he [Promised Messiah] has called a claimant to prophethood as kafir in Hamamat-ul-Bushra, the answer to this is that it is true that, even after writing it, he has not claimed the prophethood which is mentioned in Hamamat-ul-Bushra. In fact, he has denied such kind of prophethood just three or four days before [his death]. See Badr, 24 May 1908. He himself and also his jamaat consider the claimant of such prophethood, which is against the finality of prophethood, as kafir. However, an ummati who is spoken to by God in abundance can be called as subordinate-prophet or mujaddid or muhaddas or fana-fir-rasul. And such kind of prophethood does not go against the prophethood of the Holy Prophet Muhammad; rather it displays its light. Since this ummah is the best of all ummahs so it has all the ranks of previous ummahs: Al-ulama warasat-al-Anbia [the righteous ulama are the heirs of the prophets].”

Al-Hakam, 6 August 1908, p. 8, col. 1


MGA did in-fact claim prophethood in Nov. of 1901, however, he was very sneaky about it.  The proof of this is contained in an article which was published in Al-Hakam dated August 6, 1908, just two months after the sad death of the Promised Messiah. It is a long article written by one Hakim Dr. Ahmad Husain of Lyallpur. The whole article is devoted towards the refutation of different allegations that Maulana Sana-ullah made against the Promised Messiah.

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Maulvi Abdul Karim claims Prophethood per MGA, Maulvi Amrohi disagrees


I wanted to post some references from Mahmud Ahmad’s 1915 book , “Reality of Prophethood” aka “Haqiqatun Nubuwwat”.  In this reference, Mahmud Ahmad gives the very first announcement of MGA’s prophethood in 1900.  He also explains how only Maulvi Abdul Karim knew about it and how Maulvi Amrohi was in the dark.

The reference

“At last that event did take place. In the year 1900, Maulavi ‘Abdul Karim, the preacher of the Friday sermon, gave a sermon in which he, used the words Nabi (Prophet) and Rasul (Messenger) for the Mirza. This caused great irritation to Maulavi Sayyid Muhammad Ahsan Amrohawi. When Maulavi ‘Abdul Karim came to know of this, he gave another Friday sermon in which be addressed the Mirza, requesting him to contradict his belief, if he was wrong in considering him to be a prophet and Messenger of God. Afterthe Friday prayers were over, Maulavi ‘Abdul Karim caught hold of the skirt of the Mirza’s apparel and requested him to correct him in his beliefs if they were erroneous. The Mirza turned around and said that he, too, held the same belief. Meanwhile, Maulavi Muhammad Ahsan had been greatly agitated by thesermon and in anger was pacing the floor of the mosque. On Maulavi ‘Abdul Karim’s return, he began to quarrel with him. When their voices rose very high, the Mirza came out of his house and recited theQur’anic verse: “O ye who believe! Don’t raise your Voice above the voice of the Prophet.”

(This event is based on the report of a speech of Sayyid Sarwar Shah Qadiani at an annual conference held in Qadian, and published in al- Fadhl, Vol. X, No. 51, dated january.4,1923)

(See also Haqiqat al- Nubuwat, p 124.[published in 1915])


MGA had multiple ghost writers and scribes.  They didnt all agree on MGA’s claims and it is obvious that they disagreed with each other on the prophethood of MGA.  In fact, after “Correction of an Error” was published in 1901, Maulvi Amrohi wrote a detailed response to an inquiry that MGA may have claimed prophethood….The Maulvi refuted it.  He wrote that MGA had only denied independent prophethood, nothing else.  However, after the split of 1914, Amrohi had initially sided with Mahmud Ahmad and the people at Qadian, in fact, he was the Maulvi who had nominated Mahmud Ahmad for Khalifa, however, after Mahmud Ahmad wrote “Qaul al Fasl” and “Haqiqatun Nubuwwat” (1915)...a few months later, Amrohi had a change of heart and claimed that even though his sons had read these books out to him, he hadnt understood them, he then proceeded to do a 180 degree switch and became a Lahori-Ahmadi, and that was how he was buried.,  

Further, in Aug of 1908, Maulvi Sanaullah accused MGA of only being a prophet for 6 1/2 years.

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Click to access hope200802_abdulkarimsialkotipromisedmessiah.pdf

Click to access reviewreligionsenglish1905.pdf

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Ahmadiyya and 4:69, everything you need to know

4:69 of the Quran only means that Allah will allow Muslims to be in the company of prophets in the Jannah, not on Earth (ardh)(see Suyuti and Ibn Kathir). As early as 1892, MGA was using 4:69 to argue that Allah still talks and that this was in terms of Muhaddas, or metaphorical prophethood (See the refs in the below). The 3rd reference is from Tiryaq-ul-Qulub (which was published in 1902, written in 1899), again, for the 3rd time, MGA used 4:69 to argue against prophethood, and for Muhaddasiyyat (Muslims becoming the like of prophets, per hadith). I had written in a previous essay that MGA never wrote about 4:69 after Nov 1901, however, the AMJ has recently published “Kishti-nuh” aka Noahs Ark (1902) into English for the first time ever and a new reference has been found. Nevertheless, in both of these books, MGA claims that 4:69 asserts that Muslims can become LIKE-PROPHETS, not full prophets. After MGA died, the Qadiani newspaper again asserted that 4:69 meant that Allah can make anyone a prophet. Ahmadis also use 7:35 to argue that prophethood will never end. They also claim that MGA was mentioned in 48:29 of the Quran. They also use 2:4, as they argue that prophethood will not end. All of these arguments were developed in 1915 by the 2nd Khalifa, Mirza Basheer ud Din Mahmud Ahmad, he defined MGA’s prophethood thoroughly in 1915 (see Haqiqatun Nubuwwat). We have also recently found MGA (and his team of writers) arguing in 1906, via MGA’s book, “Chashma-Masihi”, that in a famous verse of Surah Fatiha wherein Muslims pray to Allah to be guided,they are actually asking Allah to be guided like the prophets and siddiqin (which is a direct inference to 4:69)(See pages 62-65). Thus, MGA would always connect the ability to achieve prophethood with the daily prayer, which is ridiculous, since prophethood is a gift, not something achieved (see 40:15)(See Muhammad Ali, Prophethood in Islam also). However, in Chashma Masihi, MGA doesn’t quote 4:69, nor have we found this quote in any other book after 1903.
4:69 of the Quran (from Suuti)

“”Whoever obeys God and the Messenger in what he commands they are with those whom God has blessed of the prophets and the truthful that is the most excellent of the Prophet’s Companions because of the fullness of their truthfulness and their affirmation of the truth; and the martyrs those slain in the path of God; and the righteous all those other than the ones mentioned. What fine companions they are! in Paradise since in it one will enjoy seeing them visiting them and being in their presence even though they will be in the highest stations in relation to others.””
Muslim :: Book 31 : Hadith 5988

‘A’isha reported: I heard that never a prophet dies until he is given an option to opt the life of (this) world or that of the Hereafter. She further said: I heard Allah’s Messenger (may peace be upon him) say in his last illness in which he’ died. I heard him saying in gruffness of the voice:Along with those persons upon whom Allah bestowed favours from amongst the Messengers, the testifiers of truth, the martyrs, the pious and goodly company are they(iv. 69). (It was on bearing these words) that I thought that he had been given choice (and he opted to live with these pious persons in the Paradise).

Via Aine-Kalamate Islam, RK-5. page 612


RK-6, page 115, Jung-e-Muqaddas (Holy War in english)


What did MGA write?
In a book that was written in 1899 and cleverly published in 1902, MGA writes as follows:

It should be borne in mind that a comprehensive knowledge of matters unseen is not granted to those who do not have sound connections with God; and though it is possible for such persons to have the occasional true dream or true vision, but the necessary condition for sainthood (wilayat) and acceptance by God is that unseen matters and hidden affairs should be revealed to the person in much greater abundance than to anyone else in the whole world, so that none can rival this abundance. It is worth remembering that whenever Almighty God, out of His great grace, bestows upon some person the robe and status of sainthood, He grants him clear distinction over his peers and his contemporaries in all of four things. And if such distinction is found in anyone, then it becomes necessary to believe, surely and certainly, that he is one of those perfect servants and exalted saints (auliya) of God whom He has himself chosen and trained under His special guidance.

The four things that mark out the perfect saints (auliya) and men of God are four qualities granted to them to serve as signs and miracles. In each of these qualities they have a clear and plain distinction over others; in fact, these accomplishments reach the grade of miracles. Such a man is like the philosopher’s stone, and only he reaches this rank who has, since eternity, been chosen to benefit the world. The four qualities, which are as four signs or miracles, and which distinguish one who is a great saint (wali) and master and chief of the saints, are as follows.

First quality: receiving revelation

Firstly, matters of the unseen should, after supplication or by other means, be disclosed to him in such abundance, and many prophecies be fulfilled so clearly, that no other person could rival him in respect of abundance of quantity and clarity of condition. And as regards this abundance and clarity, it should be not only improbable, but impossible, that someone else could have a share of these qualities. That is to say, it should be entirely impossible that someone else could parallel or rival these qualities in terms of secrets of the unseen revealed, acceptance of his prayers and prior intimation of the same to him, and signs of support that appear in heaven and earth. And he should, by way of miracle and in an extraordinary manner, be granted such Divine knowledge of the unseen, luminous visions and heavenly support, as if a gigantic river were flowing and a glorious light descending from heaven and spreading on the earth; and these things should reach the stage where they appear to be miraculous and unequalled in their time. This excellence is called the excellence of prophethood.

Second quality: truth

The second excellence that is necessary as a sign for the leader of the saints and chief of the purified ones is the attainment of the higher understanding and knowledge of the Quran. It is necessary to remember that there is a lower, an average and a higher teaching of the Quran. The higher teaching abounds in so much light of knowledge, brightness of truth, true beauty, and virtue, that the lower or average ability cannot possibly reach it. Only the possessors of the purest nature, whose entirely luminous disposition draws light to itself, attain to these truths.

So the first stage of sidq (truthfulness) that they attain is aversion for worldly affairs and an instinctive dislike of what is vain. After this condition is firmly established, the second stage of sidq is reached which can be called zeal, enthusiasm and turning towards God. And after this state is thoroughly established, a third stage of sidq is attained which can be called the greatest transformation, an entire cutting off, personal love, and the rank of total self-effacement in Allah.

This having been deeply-rooted, the spirit of truth penetrates the human being, and all pure truths and matters of knowledge of a high order are revealed to him. There rises up in his heart, and pours forth from his lips, the most profound and deep knowledge of the Quran and points of the Shariah. And such secrets and subtleties of the religion are disclosed to him as are inaccessible to the intellects of the followers of customary and conventional knowledge. This is because he is inspired by God, and the holy spirit speaks within him. All inclinations to falsehood are cut out from within him because he learns from the spirit, speaks according to it, and by the spirit does he influence others.

In this state he is called siddiq (truthful) because the darkness of falsehood entirely leaves him, and is substituted by purity and the light of truth. The manifestation through him, at this stage, of truths and matters of knowledge of a high order is a sign of him. Having been fermented by the light of truth, his holy teaching astonishes the world. People are wonder-struck by his pious knowledge which stems from his self-effacement in Allah and knowledge of the truth. This quality is called the quality of siddiqiyya (lit. truthfulness).

It should be remembered that siddiq is one who both has a complete knowledge of the Divine truths and acts on them perfectly instinctively. For instance, he knows the true significance of matters such as Divine unity, obedience to God, love of God, the obtaining of complete riddance from worshipping others than God; the real meaning of devotion to God, sincerity, repentance; and the essence of moral virtues such as patience, trust in God, resignation to Him, effacement in Him, truthfulness, fidelity, forgiveness, modesty, honesty, trustworthiness, etc. And apart from having this knowledge, he is well-established on all these virtues.

Third quality: being a witness of faith

The third excellence granted to the great saints is the rank of shahadah. By this rank is meant that station where, by the strength of his faith, man acquires such a belief in God and in the Day of Judgment that it is as if he sees God with his own eyes. Then, with the blessing of this conviction, the effort and exertion of doing righteous deeds melts away, every Divinely-ordained fate appears sweet as honey to his heart, and each trial is seen by him as a reward.

Hence shaheed is one who, by the strength of his faith, beholds God, and enjoys like sweet honey the bitter fate ordained by Him. This is why he is called shaheed. This rank is a sign of the perfect believer.

Fourth quality: righteousness

There is also a fourth rank which is attained fully and completely by the perfect saints and the purified ones: the rank of salihin (lit. the righteous). A person is called salih when he becomes inwardly cleared and purified of all wickedness, and with the removal of all this putrid and filthy matter, the ecstasy of Divine worship and contemplation reaches the highest degree. For, just as the taste of the tongue is spoilt by physical illness, so is the sense of spiritual flavour vitiated by spiritual ailments; and a person thus afflicted feels no pleasure in Divine worship and contemplation, nor does he have any enthusiasm, zeal or urge for it. On the other hand, the perfect man is not only cleansed of all evil matter but this quality develops so much within him as to appear as a sign and miracle.

These are, in short, the four grades, to try to attain to which is the duty of every believer. The person who entirely lacks these, lacks faith. This is why in the Sura Fatiha the Glorious God has ordained for the Muslims this very prayer that they implore Him for all these virtues. This prayer is: “Guide us on the right path, the path of those upon whom You have bestowed favours”. This verse has been explained at the other place in the Holy Quran [4:69] where it is made clear that by those upon whom God has bestowed favours are meant the prophets, the siddiq, the shaheed, and the salih. The perfect man has all of these four qualities combined in him.

Tiryaq al-Qulub, in Ruhani Khaza’in, vol. 15, pages 417–423.
_____________________________________________________________________________________________“Kishti-nuh” aka Noahs Ark (1902)

(See page 45 and 46)

”””The Quran can purify a person within a week as long as it is followed in letter and spirit. The Quran can make you like the Prophets, so long as you do not flee from it yourself. Which other scripture, besides the Quran, gives hope to its readers from the very outset and teaches the prayer:

That is, Guide us on the path of those blessings, which the people of the past were guided on: the Prophets, the Messengers, the Truthful [Siddiqin], the Martyrs [Shuhada] and the Righteous”””

We have also recently found MGA (and his team of writers) arguing in 1906, via MGA’s book, “Chashma-Masihi”, that in a famous verse of Surah Fatiha wherein Muslims pray to Allah to be guided,they are actually asking Allah to be guided like the prophets and siddiqin (which is a direct inference to 4:69)(See pages 62-65). Thus, MGA would always connect the ability to achieve prophethood with the daily prayer, which is ridiculous, since prophethood is a gift, not something achieved (see 40:15)(See Muhammad Ali, Prophethood in Islam also). However, in Chashma Masihi, MGA doesn’t quote 4:69, nor have we found this quote in any other book after 1903.

It is interesting to note that the Lahori-Ahmadi position on 4:69 after 1914 was the same as Sunni-Islam. However, in 1908, Muhammad Ali quoted the verse in some lecture just weeks after MGA died, the nature of the lecture is unclear. Here is what he said:

“Whatever may be the interpretation of this verse (4:69) by an opponent, we are firmly of the view that God can make any one a Prophet, a Faithful one, a Martyr or a Righteous one. What is needed is a seeker. He to whom we swore allegiance was righteous, a chosen one of God and a holy Messenger. The spirit of holiness had achieved its climax in him.” (see page 166)

Lecture by Maulawi Muhammad ‘Ali published in Al-Hakam July 18, 1908, Hayat-e-Nur p.354.
Badar, 12 July, 1908

“We also have been asked to submit this wide prayer; and its acceptance is assured. Let the opponent take this verse to mean whatever he likes. We hold firmly to the view that Allah can raise Prophets; He can bestow the rank of Siddiq, Shahid and Saleh, as long as there is some one to solicit these eminences.” 

Lahori-Ahmadi’s denied the idea that Allah can make prophets based on 4:69 of the Quran (See Muhammad Ali, ‘Akhri Nabi.

_____________________________________________________________________________________________Other Quranic verses that MGA claimed for himself in 1884

——48:28, 61:09 and 9:32


MGA and his team of ghost writers and scribes seem to have argued that 4:69 only applied to the metaphoric prophets, or the Muhadas’ that were to appear in the Islamic ummah over time. This is the interpretation of the above writing. The reason is, MGA didn’t officially claim prophethood til Nov 1901, and all of his writings pre-1901 seem to argue that prophethood is dead and only metaphoric prophethood is open.

Moreover, Ahmadis have rejected every single Ahmadi that has claimed prophethood since 1908. They dont believe in additional prophets, they believe that their Khilafat is forever, hence, that makes MGA that FINAL PROPHET.  

One more piece of data, there is a hadith in Sahih Bukhari that explains 4:69.  However, Ahmadis have ignored it since 1889.  
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 Misconception Removed


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MGA invented the 23-year theory for Prophets, and his opinion on 69:44

This short essay will cover MGA and his use of 69:44 in terms of his new theory that a false prophet never lives 23-years, whilst claiming to receive communications from Allah. MGA began using this argument in 1897, in Anjam e Athim. Watch my video explanation here. We will also show 2:61, 2:87, 2:91, 3;21, 3:112, 3:144, 3:181, 3:183, 4:155, 5:70 (That’s 10 verses) to prove how prophets had been killed in the past, it wasn’t a new thing, in fact, 3;144 of the Quran tells us that even if Muhammad (saw) was killed, it wouldn’t mean Islam is false. Furthermore, we all know how Yahya (As) was killed early on during his mission, MGA even admitted to it. In fact, in TUHFA-E-GOLARHVIYYAH, MGA admitted that the killing of a prophet is not a sign that any given prophet was a liar.
Continue reading “MGA invented the 23-year theory for Prophets, and his opinion on 69:44”

Mirza Ghulam Ahmad used scribes

MGA never wrote anything. He was helped his entire life, he even had toilet attendants, many servants and other people to massage him all day. Moreover, he broke his right hand in his youth, and thus was never able to have full function of his right hand. In fact, MGA’s right hand was so weak, he couldn’t lift a simple cup of tea with it, he was thus forced to drink and eat with his left hand, which is unislamic and nasty. A few names of the scribes are Mirza Khuda Bakhsh and Abdul Karim. Another one bear the name of scribe as Pir Sirajul Haq, these names are given in Maktubat.

Friday Khutbah of Mirza Masroor Ahmad, 1-15-16
“””In olden days, it took a long time to compile books and many edits had to be done and the resources available were very limited. Hazrat Musleh Maud (ra) mentions how things were in those days. How the Promised Messiah (as) desired high quality. He talks about how he bore with patience the demands of the scribes. Talking about Mir Mahdi Hassan Sahib when he was not an Ahmadi. He says that Mir Sahib was incharge of the printing in the time of the Promised Messiah (as). When a book of the Promised MEssiah (as) was published he would read it with great care.

Promised Messiah (as) would reject a book even if smallest error was found in it and he would have a new one written. Then he would review the new one and if it too contained errors he would also reject it. And he would not permit a book to be published till he was certain that there was no error in it.

The Promised Messiah (as) would inquire why it took so long to publish and they would say Huzur there are still many errors in the proofs. The Promised Messiah (as) also wanted a clean and good thing produced and so he would never worry that the workers are just sitting around doing nothing waiting and consuming wages doing nothing. It was also his practice that if there was a small shortcoming in the book he would tear it and ask that it be rewritten. And the scribe would re write and till the quality was good he would not give the book for publication.

Initially the transcribers were not Ahmadi but eventually became Ahmadis and the good thing about them was that they recognized and correctly estimated the status of the Promised Messiah (as) and he recognized their worth. Despite not being Ahmadi whenever the Promised Messiah had their need they would be called to Qadian. In those days the wages were low, 25 rupees a month and an allowance for food.

The scribe had the habit that when the work was near an end he would come to the Promised Messiah (as) and say Huzur, I have come to submit my salaams and request leave to go home. The Promised Messiah (as) would ask, what is the hurry? The work of printing the books is ongoing still. We have need of scribes. The scribe would say Huzur I definitely need to go. The promised Messiah (as) would say there is still material that needs to be written down. The scribe would say Huzur here I have to make my own food and this takes up all my day, so I do not know whether I should make my food or do the writing. The Promised Messiah (as) would say to him to stay and provided him food from the Langar [the Promised Messiah’s public kitchen]. Thus he would get his 35 Rupees in wages and the food.

A few days later he would again come to the Promised Messiah and say that he has to go home and upon being asked why he would say that the food of the Langar is lacking and a man cannot do any work eating this food. So the Promised Messiah (as) would ask what should he do. He would say you should please give some money separately for this. The Promised Messiah (as) would raise wages by ten Rupees and say ok you will now receive 45 Rupees.

Then he would return ten days later saying I have come to submit my salaams and seek permission to go home. I spend all day cooking food how can I work. The Promised Messiah (as) would again ask so what should I do? And he would be told to arrange something at the Langarkhana. The Promised Messiah (as) would say ok you will keep receiving 45 rupees and will also start getting food from the Langarkhana. He would return to start work again.

Then he would return a few days later saying I have come to submit my salaams and seek permission to go home. Huzur would ask what is the matter and would say I cannot eat the food of the Langar you should increase my wages by ten more rupees and so the wages were increased to 55 rupees.

Similarly he employed other ways to get more money from Huzur but Huzur loved his writing and would tolerate all these but get him to do the writing. What this does show is how much care and worry the Promised Messiah (as) had for his books. He wanted that the teachings of Islam should be presented in the best manner possible.

We should strive to read the books of the Promised Messiah (as) especially. Our religious knowledge would increase thereby and a zeal would well up within us for conveying the message to others and our knowledge would also become blessed and we will become capable of bringing the world under the flag of Islam Ahmadiyyat.”””

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MGA’s right arm was disabled, he cant be Sultan-ul-Qalam

Mirza Ghulam Ahmad was unable to do anything with his right arm.  Below is the reference.

Masroor’s Friday Khutbah of 1-15-16

“””Sometimes some people employing hast do not understand the finer points and formulate an opinion without delving into the thing fully. And then the faith of some weak natured persons also becomes affected as a result. Hazrat Musleh Maud mentions an incident. He says that once at a gathering an individual was drinking water with his left hand and I told him to not do so. He was told to drink with his right hand unless there is some valid reason. He said that the Promised Messiah (as) also used to drank water with his left hand whereas there was a reason for him to do this. And this was that the Promised Messiah (as) had fallen down in his youth and his right hand was injured so much so that although he could pick a glass with it he could not take it to the mouth to drink. Nevertheless to comply with the requirement of the sunnah [the practice of the Holy Prophet (sa)] he would drink with the left hand but he would give the hand support with his right hand.

The Promised Messiah (as) has mentioned the weakness of his right hand himself also. He says that once, in front of some people who were opponents, who had come for some discussion, I picked a glass or a cup of tea with the left hand and upon seeing this they made a criticism that you do not practice the sunnah and you are trying to drink holding the vessel with the left hand.

The Promised Messiah (as) himself says that hastiness and thinking ill forced the person to level this criticism at me whereas my hand is weak on account of the injury it had suffered and I cannot take the cup to my mouth for drinking from it with my right hand. Nevertheless I do definitely always place my right hand below the hand holding the vessel I am drinking from.

So while haste is making the enemy commit ill thinking those who belong to us their lack of understanding and haste has made them think that the Promised Messiah (as) was doing this deliberately. Whereas they should have tried to find the reason behind this and when Hazrat Musleh Maud (ra) had stopped them they should have stopped. These hasty decisions lead to innovation and incorrect commentaries.””””””””””

The scans



Also see this narration:

page pdf 41/316
Narration no. 526

“Dr. Mir Ismail stated to me that Masih Mouood used to shake hands with right hand only and sometimes with right and left hands. Sincere followers used to kiss his hands and touch them to their eyes and sometimes touch his clothes to get blessings.”

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Was Noorudin the Ghost-writer of MGA?

This is a quick essay and referencing post that I wanted to create.  Here is the reference:

“””Many people used to say that his holiness, the Promised Messiah, did not know even Urdu and someone else wrote the books which were attributed to him. The others held even a worse opinion about his writing potentialities. They believed that Shaikh Nuruddin was the person who wrote the books for him.” (Al-Fadl, February 5, 1929; by Mirza Mahmood Ahmad Qadiani)””””

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