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.
Continue reading “MGA explains how he misunderstood his prophethood in 1880 and was confused for 20+ years”
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.
“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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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 death of MGA. In 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 MGA. Continue reading “Maulvi Sanuallah acknowledges that MGA claimed prophethood in Nov 1901”
MGA had multiple ghost writers and scribes. They didn’t 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.,
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, see the story of Asbab e Nuzul). 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)(see page 44) 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.
We have posted references from Malfuzat on this also (1960’s, see in the below).
This short essay will cover MGA and his use of 69:44-46 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. The ROR of Oct-1943 discusses 69:44 and an opponent of MGA, Hafiz Muhammad Yusuf. It explains how Hafiz Muhammad Yusuf counter-argued with MGA and said that 69:44 is not a valid argument the way that MGA was using it. MGA was using it to prove that since he was still alive, he must be a true prophet. Hafiz Muhammad Yusuf counter argued that this verse was only about Muhammad (Saw) and not all the prophets, since prophets have been killed in the past (See Dard).
MGA argued as such in Arbain (1900) also. MGA and his team of writers wrote this in the same era wherein MGA was claiming to have become a prophet.
In the below, we have also posted the Al-Hakam of July 24, 1901. On page 6, MGA says that some opponents say that Akbar the king created his own religion and lived for 23 years but MGA says you need to show me a place where he said this is the revelation of God to me and lived for 23 years. On page 7, MGA claims that no person can claim prophethood and live for 23 years (see in the below). In 1904, an Ahmadi asked the editors of the Al-Hakam to explain why Bahaullah was allowed to live over 23 years after his claim of being the Messiah.
Continue reading “MGA invented the 23-year theory for Prophets, and his opinion on 69:44”
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. In Barahin-i-Ahmadiyya Vol. 4, MGA mentions that he used a hindu scribe named Sham Lal, a Pundit’s son who could write in both Devanagari and Persian (seem page 361, online english edition). After Lekh Ram came to Qadian, Sham Lal seems to have grown weary of MGA and told his secrets, MGA immediately himself expelled him from the job and then employed another Hindu Barahman, namely Kalia Bawa Das for this task.
There was also Mirza Khuda Bakhsh and Maulvi Abdul Karim. Another one bears the name of scribe as Pir Sirajul Haq, these names are given in Maktubat. Abdullah Sanauri was another. After 1905, Mufti Muhammad Sadiq became the main ghost writer/scribe.
Continue reading “Mirza Ghulam Ahmad used scribes”
Mirza Ghulam Ahmad was unable to do anything with his right arm. All the refs are posted in the below.
Continue reading “MGA’s right arm was disabled, he cant be Sultan-ul-Qalam”
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)””””
Continue reading “Was Noorudin the Ghost-writer of MGA?”