April 2017

Mujahid ibn Jabr (Arabic: مُجَاهِدْ بِنْ جَبْر‎‎) (645-722 CE) Tafsir on 4:157 to 4:159

This is the second part of my series on the “substitution-theory”, which comes directly from Todd Lawson’s book on the topic.  Feel free to read the first entry here:

Who is Mujahid B. Jabr Al-Makki ??

He was of the major commentators of Qur’an among the Tâbi’în and of the highest rank in reliability among hadith narrators (thiqa). It is related by Ibn Sa’d in the Tabaqat (6:9) and elsewhere that he went over the explanation of the Holy Qur’an together with Ibn ‘Abbas thirty times. Al-A’mash said: “Mujahid was like someone who carried a treasure: whenever he spoke, pearls came out of his mouth.”
After praising him in similar terms al-Dhahabi said: “Mujahid has certain strange sayings pertaining to knowledge and commentary of Qur’an which are rejeted and condemned. A report has reached us whereby he went to Babel and asked its governor to show him [the angels] Harut and Marut. Mujahid said: ‘The governor sent a Jew to go with me until we arrived at a grotto under the earth and he showed them to me. They were suspended upside down. I said: “I believe in the One Who created the two of you.” At that time they shuddered, and both I and the Jew fainted. We came to after a while, and the Jew said to me: You nearly caused our death!” Al-Dhahabi also quotes al-A’mash’s judgment of Mujahid’s Tafsir whereby Mujahid was among those who narrate from the books of Ahl al-Kitab. Al-Dhahabi then proceeds to mention Mujahid’s commentary on the verse of the Exalted Station as one of the most objectionable statements he made: “The saying of Allah: {It may be that your Lord will raise you to an Exalted Station} (17:79) means: He will seat the Prophet with Him on His Throne (yujlisuhu ma’ahu ‘alâ ‘arshihi).”

Among Mujahid’s famous sayings: “There is no creature of Allah Most High except you can take or leave what they said except the Prophet Allah bless and greet him.” Narrated from Mujahid and also from al-Hakam ibn ‘Utayba by Ibn Hazm in al-Ihkam fi Usul al-Ahkam (6:291, 6:293) and Ibn ‘Abd al-Barr in al-Jami’ fi Bayan al-‘Ilm (2:925-926 #1761-1765).

Of Abu Ayyub al-Ansari, Mujahid relates: “People would uncover the space above his grave and it would rain.”

Sources: Abu Nu’aym, Hilya al-Awliya’ (3:280); al-Dhahabi, Mizan (3:439 #7072) and Siyar (5:379-381 #542); Ibn al-Jawzi, Sifa al-Safwa (1:243).

Mujahid B. Jabr Al-Makki on 4:157–158
As translated and quoted by Lawson, see page 48-49.

157—-“”but so it was made to appear to them they crucified a man other then Jesus while they reckoned that he was Jesus because this other man ‘was made to look like {Jesus} to them’ (shubbiha lahum).””””

158—-“They crucified a man whom they saw as {shabbaha} Jesus, and God raised Jesus to himself, living”

Al-Tabari quoted Al-Makki heavily in his Tafsir
The authenticity of this Tafsir by Al-Makki is quickly ascertained by noticing the frequency of the quotations in Al-Tabari’s works.  Further, Al-Makki was Meccan and came from that school of thought, and they consider Ibn Abbas to be their master in Tafsir.

The “Tanwir al-miqbas” Tafsir and the “substitution-theory of Esa (As)”

Ahmadis have avoided this Tafsir for years and years, its available online at, it was also quoted in Todd Lawson’s famous research work on 4:157. Ahmadis will continue to ignore this tafsir, since it contradicts everything that Ahmadis believe in. I have written a brief introduction on this Tafsir and its history here, feel free to read that first. Todd Lawson seems to ascribe this Tafsir by Ibn Abbas to Al-Kalbi (died in 146/763), who was nonetheless a very early commentator on the Quran (see Lawson, page 45).  Whatever the authenticity of this book is….it proves that from the earliest records of Islamic-writings, Muslims always believed in the “Substitution-theory”, however, they didn’t properly connect it with 5:111-115.

Ibn Abbas on 4:157–159
157″””(And because of their saying: We slew the Messiah Jesus son of Mary, Allah’s messenger) Allah destroyed their man Tatianos. (They slew him not nor crucified, but it appeared so unto them) Allah made Tatianos look like Jesus and so they killed him instead of him; (and lo! those who disagree concerning it) concerning his killing (are in doubt thereof) in doubt about his killing; (they have no knowledge thereof save pursuit of a conjecture) not even conjecture; (they slew him not for certain) i.e. certainly they did not kill him,””””

158″””(But Allah took him up unto Himself) in heaven. (Allah was ever Mighty) in His vengeance against His enemies, (Wise) by granting triumph to his friends: He saved His Prophet and destroyed their man.”””

159″””(There is not one of the People of the Scripture) the Jews and Christians (but will believe in him) in Jesus, that he was not a sorcerer, Allah, His son or His partner (before his death) after the soul of Jesus expires, that is after he comes down again and then dies after every single Jew in their time, (and on the Day of Resurrection he) Jesus (will be a witness against them) through delivery of the message.

Ibn Abbas on 3:55
((And remember) when Allah said: O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me, and am cleansing) saving (thee of those who disbelieve) in you (and am setting those who follow you) follow your Religion (above those who disbelieve) with strong argument and triumph (until the Day of Resurrection) then I shall make you to die after descent; it is also said this means: I shall make your heart die to the love of the life of this world. (Then unto Me ye will (all) return) after death, (and I shall judge between you as to that wherein) in religion (ye used to differ) to argue.

Ibn Abbas on 5:117
(I spake unto them) in the life of this world (only that which Thou commandedst me, (saying): Worship Allah) declare Allah’s divine Oneness and obey Him, (my Lord and your Lord) He is my Lord and yours. (I was a witness of them) by conveying the message (while I dwelt among them, and when Thou tookest me) when you raised from amongst them (Thou wast the Watcher over them) You were the Protector and Witness of them. (Thou art Witness over all things) of what I said and what they said.


Links and Related Essay’s

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian


Salaaboo in 20:71 proves the Substitution theory for Esa (As)

4:157–4:159 vaguely describes how Esa (as) was never even put on any cross….however, allah never revealed the exact method of escape. Todd Lawson’s book, “christ and the Crucifixtion gives many early references which confirm that Muslims always believed that Esa (as) was never even on the cross. Further, all of the mujadids of the past endorsed the idea that Esa (as) was never “hung” on any cross. Sir Syed was the first Muslim who ever began to assert that Esa (as) was on the cross and in the state of swoon….obviously, MGA and Noorudin copied their mentor, i.e. Sir Syed and began selling the same idea.
Continue reading “Salaaboo in 20:71 proves the Substitution theory for Esa (As)”

Mirza Tahir Ahmad made Ahmadis into terrorists in the 1980’s

Mirza Tahir Ahmad was an evil mullah.  He urged Ahmadis to be ready to die with a smile on their face.    He loved the alleged-persecution.  He knew that this non-profit corporation needed to make more money, so he purposely got Ahmadiyya declared non-Muslim in 1974, and then purposely got Ord-XX passed and then like a coward, he fled the country, then lied about those details.  Nonetheless, in this video, Mirza Tahir Ahmad is celebrating the fanaticism of Ahmadis.  He should have been urging Ahmadis to obey the law, instead, he wanted Ahmadis to be ready to give their life for this non-profit-corporation.

Audio speech from 6-10-88
In this audio speech, Mirza Tahir Ahmad challenged the entire world to a Mubahila.  Mirza Tahir Ahmad went crazy, he wanted a fight, he wanted all of his critics to die violently.

Was Mirza Ghulam Ahmad’s wife a concubine aka “LAUNDI” of Noorudin?

Noorudin was very close to MGA, in fact, they lived in the same house for many years, (1893–1914). When Nooruddin did eventually get his own house in Qadian (1914, a few weeks before he died), he still didn’t live very far away, and he had unlimited access to the mansion of MGA. Since 1893, Noorudin, and 2 of his wives lived in MGA’s mansion at Qadian, over 50 people were living there and in close-quarters. We have a story from 1912, via “”Mirqatul yaqeen fi hayat e Nooruddin”” (1912) by Akbar Shah Khan of Najibabad (In 1904, during MGA’s life, “Nur ud Din” was published, this book seems to be an extension that). In this story, the Khalifa, Maulvi Noorudin tells the world that MGA’s widow has been repeatedly trying to give herself in marriage to Nooruddin, in fact, Nooruddin claims that “bivi-sahiba” (Nusrat Jehan) has called herself the LAUNDI of Noorudin, and she has repeated this 20 times. The scan and a full translation and transliteration is posted in the below.

Just a few weeks after Noorudin died, the new Khalifa (Mirza Basheer ud Din Mahmud Ahmad) married the 13 year old daughter of Noorudin (Amtul Haye).
Continue reading “Was Mirza Ghulam Ahmad’s wife a concubine aka “LAUNDI” of Noorudin?”

Nooruddin’s comment on Khwaja Kamaluddin in 1911-1913

Tensions in Ahmadiyya were bubbling since 1909, things were getting pretty bad, the educated section of the community was already leaning towards Khwaja Kamaluddin, Muhammad Ali and many doctors and rich people. In 1911, Khwaja Kamaluddin directly wrote an essay refuting Mirza Basheer ud Din Mahmud Ahmad on Takfir towards non-Ahmadi Muslims. In August of 1912, Khawaja Kamal ud Din traveled to London and started the Ahmadiyya mission at the Woking mosque. He stayed until November of 1914. After being back in India for a few days and finding about the details of the split, on December 24th of 1914, Khwaja Kamaluddin wrote the first ever book on the split in the Ahmadiyya Movement, “The Causes of Internal Dissensions in the Ahmadiyya Movement”, By Khwaja Kamaluddin, Dec-1914.

The poorer section of the community, the Ahmadi mullahs and a few others were clinging to Mahmud Ahmad and the family of MGA. Noorudin was on his death bed, his leg was amputated and he was never the same.
Continue reading “Nooruddin’s comment on Khwaja Kamaluddin in 1911-1913”

Bashir Ahmad Misri and Ahmadiyya

He was born in Qadian in 1914, he was the Ahmadi who accused Mahmud Ahmad of sex crimes in Qadian in the 1936-37.  His father was Sheikh Abdur Rehman Misri, who was a high-ranking Qadiani-Ahmadi-Imam in those days, in fact, he would sometimes serve as in-charge of Qadian when the Khalifa would be out of town.  Bashir Ahmad Misri and his friends (Fakhr ud Din Multani was murdered, he died a few days later) were attacked in broad day light in Qadian on Saturday, 08-07-1937, around 4:30 pm at the time of Asr prayers.  This led to his family asking for government and Muslim (the Ahrar’s) protection from the Mirza family.  They seem to have moved to Lahore in late 1937.  His father was hired as an Imam for the Lahori-Ahmadi’s.  However, Bashir Ahmad Misri joined Sunni-Islam in 1940 and moved to East Africa, wherein he seems to have worked as a teacher.  In 1961, he was allowed to move to London.  A few years later, the Lahori-Ahmadi’s hired him to be an editor.  It seems that Bashir Ahmad Misri was planning to make friends with the Lahori-Ahmadi’s and then to turn on them at an opportune time.  Which is exactly what he did.  In 1964, he became the Imam of the Woking Mosque.  By July 1968, his plan was in motion, he organized the local Muslim’s and wrestled control of the mosque from the Lahori-Ahmadi’s to the local Muslim scholars.  He them left and went on a tour.  His father died as a Lahori-Ahmadi in Pakistan in 1979.  Bashir Ahmad Misri then responded to Mirza Tahir Ahmad’s global Mubahila challenge in 1989 and wrote about his youth in Qadian.  His death year is unknown to us.

The Bane of Mirza-iyaat by Hafiz Bashir Ahmad Masri (1989)

Many of my friends requested me repeatedly to express my views about Mirzais in the light of my personal experiences, just to bring the matter on record. It is not possible here to go into details. A full account would need a book of great volume. This short article, therefore, contains only a synoptic record of the events which led to my denunciation of this heterodoxical and hypocritical creed.

I was born in Qadian in 1914 – an unfortunate accident of birth which has been hanging round my neck like an albatross throughout the 73 years of my life. As a child I was indoctrinated into believing that the rest of the Muslims were nonbelievers (kaafirs) – so much so that even belief in God and in Islam was conditional to belief in Mirza Ghulam Ahmad (the founder of this movement) as a prophet and, after him, belief in his successors as the so-called Khalifas of Islam.

However, as I grew up, I found around me a society which was, by and large, insidiously fraudulent. Of course, there were a few elderly people among them who had joined the Movement during the early period of its inception in good faith, under the misconception that it was a genuine ‘Reform Movement’ within Islam. Such sincere and faithful few, however, were either too simple-minded to notice what was going on around them or were totally helpless to do anything about it..

As a teenager, I was not capable of grasping mentally the significance of the theological sabotage, which this Movement had started committing on Islam. My initial reaction against these people was on moral and ethical grounds. It was at this stage of mental and spiritual immaturity that fate decided to throw me into the furnace of infernal fire, as if to test my metal.

I was a healthy and athletic young man of man of about 18 when I received a message from the then Head (Khalifah) that he wanted to see me for some confidential matter. That was the period when I held this man as a demigod and, naturally, felt greatly honoured by the invitation. I just guessed that he wanted to assign to me some religious errand of a confidential nature.

This first meeting remained very formal – the Khalifah asking me various personal questions and I answering them with all the due respect. I was ‘commanded’ not to tell anyone about our meeting and was given an appointment for the next. The subsequent meetings however became informal, leading up to an invitation to join an ‘Inner Circle’.

This ‘demigod’ was in reality running a secret circle of fornication, adultery, incest and general debauchery. For this, he had organised a clique of pimps and procuresses. Most of the young man and women who were seduced were selected from such families as were economically dependent or fanatically brain-washed and for various other reasons, were incapable of putting up any resistance. There were occasional cases of defiance, but they were easily silenced by the weapons of boycott, excommunication, systemic vilification and ostracism.

The Mirza Family was not only the spiritual head of the community but was also the owner of most of the land in and around the town of Qadian, as Feudal Lords. Apart from religious alliance there was no security of the tenure of land for those families who had burned their boats to settle in the so-called ‘sacred precincts’ of Qadian. Under such circumstances it was unthinkable in those days for any one to fight back. Quite a few of those who did try to revolt met with apparently accidental deaths or simply vanished in thin air without trace. While all this was going on, Muslim theologians, in their naivety, thought that they could defeat Mirzaiyat on the debating platforms and only by doctrinal arguments.

The first effect on me, after coming in contact with these dregs of vice, was that of stuporous helplessness. I still remember many a wakeful night when I used too wet my pillow with silent tears. I could not tell my parents, not being sure whether they would believe me. Neither could I discuss it with my friends for fear of being betrayed. One easy way out for me could have been to leave Qadian and disappear. This would have, however, meant discontinuation of my studies in the University. Also, there was the sense of responsibility that I should not desert my parents, leaving them in ignorance of this filth.

There were times when the idea of putting an end to all this by murdering the perpetrator of this pious fraud would become very tempting. However, even at that immature age, logic prevailed. Firstly, I reasoned that it would be misunderstood by the society at large as an act of a religious fanatic and this man will go down in history as a martyr. Secondly, I thought, a quick sudden death for a man like him would be a boon instead of a chastisement which he deserved, not only for committing these atrocities but for committing them in the name of God and religion. The subsequent events proved my reasoning right. He was later crippled by paralysis ad died a miserably lingering death. A doctor who attended him during his protracted illness told me that, during the last stages, he had become a mental imbecile, babbling filthy obscenities.

In addition to all these considerations, there was another reason why I thought any direct action would be futile. I had come to realise that this corruption would not end by this man’s death. It was not only this one man who had turned into a sex maniac. His brothers and most of the other members of the Mirza Family were no better. Even the elite order in this community’s religious hierarchy, holding responsible positions under the camouflage of flowing beards, had their own ‘enclaves of depravity’, with the tacit understanding among them: “you don’t ruffle my beard and I won’t yours”. As a matter of fact, in the Establishment of this organisation, only those were promoted to high positions who had fallen in line with this family’s lifestyle – the family who they have the audacity of calling ‘the prophet’s family’. It was not surprising that the news of such amorous licentiousness spread around from mouth to mouth and play-boys from rich families started joining this ‘Reform Movement’ to seek freedom from the strictures of the then sexual discipline of the Asian culture, and so on…..

Since my alienation from the Khalifah’s ‘inner circle’, my life had been constantly in danger. His mafia-like thugs started shadowing me. In desperation, I decided to take the bull by the horns, went to the Khalifah and showed him a long letter in which I had recorded all the details of his private life with names, dates, facts and figures. I told him that sealed copies of that letter had been deposited with some persons in authority, instructing them to open the letters only in case if my death or disappearance. From then on, I felt safe and walked about freely in the streets of Qadian.

The more I saw of this corruption the more I became sick of religion, one and all, till ultimately I ended up as an atheist. This morbid phase of my life, however, left a spiritual vacuum with which I could not cope on my own, and I had to tell my father. It came to him as a great shock. Naturally, he could not accept the word of a young boy without corroboration and started making discreet inquiries. It did not take him long to be convinced that I was telling the truth.

My father wrote a very long letter to this so-called Khalifah, asking him for an explanation of his conduct and demanding his abdication. There was no reply, but two reminders afterwards, the Khalifah declared that Shaikh Abdul-Rehman Masri (my father) and all members of his family had been expelled and excommunicated. These three letters were later published in India .

This excommunication in practice meant complete boycott and social dissociation. Our lives were so much in danger that the Government had to detail twenty-four hours guard of military police around our house. No member of our family could go out without a police escort. In spite of all such precautions, I and two of my companions were attacked in broad daylight in the bazaar. One elderly companion was stabbed in the chest and died. The other was stabbed in the neck and shoulder and had to remain in hospital for quite a long period. I managed to fight back and succeeded in giving such a blow on the skull of my assailant with a cudgel, which I was carrying, that he started bleeding. The wounded assailant was whisked away to a hiding place by his accomplices, but the police caught up with him by following the blood drops from his skull. He was later founded guilty of murder and hanged. Such was the flagrant disdain of law and order in Qadian that the murderer’s funeral service was held with great pomp and show, the Khalifah himself leading the prayer.

After this incident a Muslim organisation known as ‘Majlis-e-Ahrar-ul-Islam’, started sending squads of volunteers to guard our house, in addition to the military police. They pitched their tents in the open fields around our bungalow, which started looking like a besieged fortress.

The Mirzai Administration started involving my father in trumped-up court cases to discredit his high repute for uprightness, as well as to drain his meagre savings. In short, all sorts of dirty tricks were played to make life impossible for him. To support his family with eleven children, he had to sell the family jewellery and chattel. The most unfortunate of these disasters which befell our family during this period was the setback to the education of children. All the details of these attacks and persecution used to be published in Indian Press.

There was a great pressure on our family, both from the Government and others to leave Qadian and we ultimately migrated to Lahore . My father joined the Lahori Party. Although there is not much difference between their beliefs and those of Qadianis, at least their society was not riddled with moral corruption. I, however, kept myself unattached. As I have said earlier, I had lost faith in the very institution of religion. However during this period I started coming in contact with the leaders of Ahrar, who had a profound effect on me. Among them were Sayed Ataullah Shah Bukhari, Maulana HabiburRehman Ludhianvi, Chaudhari Afzal Haque, Maulana Mazhar Ali Azhar – I found these people devout Muslims and very sincere friends.

My father had accepted my atheism only with ostensible resignation. While at heart he was very unhappy about it. He told me that he prayed for me regularly and used to ask me to seek God’s guidance through prayer. My answer to that used to be that he was asking me to pray to a Being who did not exist. Finally after lengthy discussions, he started advising me to make my prayers conditional and started to pray in words such as: “God if you exist, give me some indication of it; otherwise if per chance you do exist don’t blame me for not believing in You……”

Although this kind of prayer might sound blasphemous to the real believers, it produced esoteric results for me. Within about a year of praying. I saw two dreams in quick succession. Since they are very much of a personal and subjective nature, I dare not relate them here. Suffice it to say that they especially the second dream, were of long duration, very explicit and coherent. Even for a sinful man like me there remained no room for doubt that there did exist a Supreme Being whom we call God or Allah, I may mention though that in the concluding part of the dream I was shown the Mirzai Khalifah as a depraved miscreant with a heinously tarred face.

After these dreams I felt much relieved. It seemed as if my spiritual crisis was over. I decided to turn a new leaf and become a Muslim formally. The late Sayyed Ataullah Shah Bukhari took me along to Maulana Mohammed Ilyas (the founder of the Tablighi Jamaat ) in a village called Mehroli, a few miles from Delhi . There, in 1940, I took my oath of fealty to Islam (Bai’at) at his hand. It was a blissful coincidence that the Sheikh al Hadith of India Maulana Muhammed Zakariyah also happened to be present, after the sunset (Maghirib) prayers, led by Maulana Ilyas, all the congregation of about 40 worshippers said a special prayer for me.

In 1941 migrated to East Africa with the mixed feelings of relief and guilt. Standing on the deck of the steamer in the Bombay harbor, I stated reciting under my breath the following Quranic Verse: “And what reason have you not to fight for the cause of Allah to help those weak men and women who are crying out: Our Lord take us out of this town whose people are oppressors”. (Al Nisa 4:75)

After 20 years stay in Africa I migrated to England in 1961.


In 1964 I was appointed as the Imam of the Shah Jehan Mosque in Woking , England . This appointment calls for some explanation for record. This mosque was built by an orientalist, Dr. Leitner in 1889 with funds from Muslims in India and later, a Trust was formed to run it. That was the period when Mirzaiyat had not shown itself fully in its true colours and the Trust readily agreed to hand over the management of the mosque to the Lahori section of this Movement

By nineteen sixties quite a few Muslim Organisations had established themselves in the United Kingdom and the pressure started increasing for this Mosque to be reverted to its originally intended position of an Islamic Center. I was approached by the Secretary and the Treasurer of the Trust to accept the Imamate. I made it clear to them that I was a Sunni Muslim and showed them copies of some published articles, which I had written against Mirzaiyat. They told me that they were aware of my views and that they considered it as an asset. They also assured me that the High Commissioner of Pakistan, who was the ex-officio Chairman of the Trust and who would sign the letter of my appointment, had given his blessings.

After taking charge of the Mosque, it soon became obvious to me that I was being branded by the general Muslims as a Mirzai. For the last about three-quarters of a century there had been a successive line of Mirzai Imams. Muslims could not believe that all of a sudden a Sunni Imam would appear out of the blue, I found myself falling between two stools. My theological differences with both the Lahori and the Qadiani sections were irreconcilable; while the Muslims took it for granted that I must be a Mirzai, otherwise I would not have been appointed. It took me long to win over the trust of some Muslim religious leaders in the UK.

It had been my life long ambition to tour the Islamic countries by car, so that I could travel even into the rural areas and study first hand how they were transacting their religious affairs in practice. (This tour took me about three years covering 45,000 miles in more than 40 countries). Before leaving the Mosque however, I wanted to make sure that this far-famed Mosque and the Islamic Center remained in the Muslim hands permanently. There were only two or three Mirzai members on the Board of Trustees, but they were very active and wielded a great influence. They were leaving no stone unturned to bring back a Mirzai Imam after I had left.

After long discussions and consultations with my Muslim friends, I called a meeting of all the Muslim Organisations in the UK and Eire , on the 20thJuly 1968 , at the East London Mosque. It was attended by more than a hundred delegates. I explained the situation to them that I was due to start on my tour by the end of the year and that Mirzais were trying their best to have their own Imam installed.

There was one very important legal point, which was to prove helpful to us in the tug of war, which ensued. According to a clause of the trust deed, the legal status of the Mirzais, from the very beginning had been that of tenants of the Trust which could be terminated. This clause had remained unnoticed by the Muslims until I pointed it out to them. At this meeting it was decided unanimously to form a “Woking Mosque Regeneration Committee” which should take over the physical possession of the Mosque under protest, and appoint an adhoc Muslim Imam after my departure. I0t further resolved the Mosque Trust should be asked to expel all its Mirzai members on the Board and never to appoint a Mirzai Imam again. It was in these circumstances that, in November 1968, I handed over the Mosque to Muslims and left England on my tour,

The general impression among the non Muslims is that our opposition to Mirzaiyat stems from religious intolerance. They fail to appreciate the fact that apart from doctrinal differences, this clique is being used by the anti-Islamic powers as collaborators in the promotion of their political and economic interests throughout Muslim world. On top of all this there is a growing apprehension among the Muslims that the pattern of Qadiani libertinism is liable to corrode the moral fabric of Muslim youth.

Al-Hafiz B. A. Masri
March 1989

Read the response by the Lahori-Ahmadi scholar, Dr. Zahid Aziz here:

And also read this:

Did Nooruddin promote homosexuality?

This is just another strange story from one of the earliest biographies on Ahmadiyya founders. This quotation is from the biography which Noorudin dictated, it was titled as “”Mirqatul yaqeen fi hayat e Nooruddin”” (1912) by Akbar Shah Khan of Najibabad before his death. In 1904, during MGA’s life, “Nur ud Din” was published, this book seems to be an extension that. This story is from the era wherein Noorudin was in Rampur. Rampur at that time was an independent princely state and now it is a part of UP state of India, Noorudin was there from age 27-30 (roughly 1867–1870, See the book by Zaf Khan, page 11. He was apparently open to men falling in love with other men, he even facilitated one-such encounter. Further, Noorudin and the other english biography on Noorudin’s life seems to have purposely left out this important story. This contradicts Ahmadiyya on homosexuality problem in 2020. This is the same book wherein it is recorded that the widow of MGA (nusrat jehan) claimed to be the prostitute (laundi) of the newly elected Khalifa.
Continue reading “Did Nooruddin promote homosexuality?”

Maulvi Sanaullah visited Qadian

MGA was always under police protection.  However, sometimes, his critics would come to Qadian to confront him, Lekh Ram did this back in the mid-1880’s.  In this case, Maulvi Sanaullah came to Qadian, and MGA avoided him.

The Quote
‘Bismillah Al-Rehman Al-Raheem. To Janab Mirza Ghulam Ahmad Saheb, Raees-e-Qadian.        This humble self, according to your invitation mentioned in Aijaz-e-Ahmadi pp. 11-13, I am presently here in Qadian. Until now, Ramadhan prevented me from accepting your invitation, otherwise I would not have delayed it. I swear upon God that I do not have any personal grievance or animosity against you. Since according to you, you are appointed on such a high position which is for the guidance of all humanity in general and for sincere persons like me especially, therefore I firmly hope that you will not spare any effort to make me understand, and as promised, you will give me permission that I will express in front of people my thoughts about your prophecies. Once again I remind you of my sincerity and the trouble that I have taken to travel all the way, and by virtue of the grand position, please give me a chance.’ …. from Abu al-Wafa Sanaullah. dated 10th January 1903.’ (Tareekh-e-Mirza by Maulana Sanaullah Amratsari p. 61)

Mirza was stunned. He never thought in his wildest dreams that Molvi Sanaullah Saheb would ever come to Qadian. He replied, trying to avoid facing him. He wrote:

“I have promised God that I would never debate with those people (opponents). Thus that way which is quite far away from debates is that to clear this stage you will have to promise that you will not go out of the ‘Minhaj-e-Nabuwwat – way of the prophethood’ ……. 2nd condition is that you will not be allowed to speak at all. You will only give a written objection, one line or two lines, that this is your objection. Then in the gathering, a detailed reply would be given. For objection, there is no need to write in detail, just a line or two is enough. 3rd condition is that you would raise only ONE objection per day. Since you have not informed us of your coming, rather you have sneaked in like a thief, because of lack of free time and work of printing the book, we cannot spend more than three hours. Remember that this will never be allowed that you give a long lecture like a sermon in front of public, instead you will have to absolutely keep your mouth shut, as deaf and dumb, so that the talk does not turn into a debate. First you will ask only regarding one prophecy. For three hours I can give its reply, and at each you will be cautioned that even if now you are not satisfied then write it down. It would not be your task to let (people) hear your objection. We will read ourselves, but it should not be more than two or three lines. This way, you will not suffer, since you have come to clear your doubts, this way is excellent to remove doubts. I will announce to the people that regarding this prophecy, such and such doubt has come into the heart of Molvi Saheb, and this is its reply. This way all the doubts will be cleared. But if you want that like a debate you are allowed to talk, then this will never happen. (Mirza repeated the same conditions at least two more times in the next paragraph) …. From my side, I swear upon God, that I would not go out of this, and will not hear anything, you will not dare to utter a single word from your mouth. And I bind you also with the swear of God, that if you have come with a true heart, then be bound to it and do not spend your life in creating trouble and disturbance. And whosoever among the two of us, breaks this oath, then God’s curse be on him, and may God will that he sees the fruit of this curse in his life. Ameen….. by the pen of Mirza  Ghulam Ahmad by his own hand” (Tareekh-e-Mirza pp.62-64)

One would have thought that Molvi Sanaullah would have given up after reading such absurd conditions where he is not even allowed to say a single word. But Allah had given him long patience. He wrote back to Mirza Saheb:

“I received your long letter. Alas! what is the expectations of the whole country, same thing has happened. Respected Sir! When I have come according to your invitation mentioned in Aijaz-e-Ahmadi, and in clear words I have given reference of the same pages, then such long talk from you …. me dear Sir, it is so sad that on the one hand you invite me to come to do research, that I prove your prophecies wrong to get the cash reward Rs. 100 for each, and then in your letter you are binding me to write just one or two lines whereas for your self you propose to have three hours!!!

Is this the way of research that I write one or two lines and you make a speech for three hours? This shows clearly that you are now regretting having invited me, and is denying your own invitation, and refraining from research, for which you had invited me on page 23. Dear Sir! Did you invite me to your house write these two lines only? I could have done better sitting in Amratsir, and am doing it already. But remembering the troubles of my journey, I do not want to go empty handed, therefore I accept your injustice as well and will write only two three lines, and you can no doubt speak for three hours. However I would request this much alteration that I would read my two three lines to the audience, and after every hour of your speech, I would express my thoughts about your speech for 5 minutes, maximum 10 minutes. Since you do not like public audience, therefore the gathering from sides would be limited to 25 persons. You akin my coming without informing you to be like a thief! Is this how you greet your guests? There was no condition that you have to be informed in advance. Moreover, you would have received the news from heavens. Whatever speech you are going to make, kindly give it to me then, and proceedings will start from today. After I receive your reply, I will send you my brief question. As far as the talk about cursing is concern, it is the same which is mentioned in hadith…. from Sanaullah dated 11th January 1903” (Tareekh-e-Mirza p.65) (Hadith about Curse: If the person who has been cursed, does not deserve the curse, then it returns to the one who has cursed)

Mirza Ghulam A Qadiani did not reply to this letter, instead instructed his disciple Mohammed Ahsan Amrohi to write the reply:

“Molvi Sanaullah Saheb, your letter was read to Hazrat-e-Aqdas, Imam-uz-Zaman, Maseeh Mowood … since its contents were purely racist and hateful, which is far away from seeking the truth, therefore this reply is enough from Hazrat-e-Aqdas (Mirza) that you do not want to investigate the truth … Hazrat has sworn that he would not enter into any debate with his opponents, how can an appointee of Allah go against his promise of God?… therefore your proposals are absolutely not acceptable…. From Mohammed Ahsan by order of Hazrat Imam-uz-Zaman dated 11th January 1903” (Tareekh-e-Mirza p.66)

Molvi Sanaullah went back to Amratsir, continued his relentless campaign, exposing the lies and fraud of Mirza Ghulam A Qadiani in the name of Islam, in his newspaper, Ahle Hadith. This shook the whole building of Ahmadiyyat. Finally Mirza could not take it any more. He wrote the following letter and published it in an advertisement.

The Last Rejoinder with Molvi SanaullahPrayer of Mirza Ghulam, against his erstwhile opponent, Molvi Sanaullah Amratsari seeking judgment from Allah

“Dear Mr. Sanaullah. Salaam on those who follow the right path.  My rejection and disapproval has been going on for a long time in your magazine. You have always remembered me in your paper as Mardood, Liar, Dajjal, corrupt and have advertised me all over the world that i am a Fabricator and Dajjal, and Liar and that my claim of Maseeh Mowood is absolutely a Fabrication. …..If I am such a Liar and FAbricator, as you remember me in your paper, THEN I WILL DIE IN OUR LIFETIME, because i know that a LIAR and Corrupt does not have a long life and at last he dies as a failure within the lifetime of his fierce opponents with great humiliation and discontentment….If I am not a LIAR and FABRICATOR and is honored by the addresses of God and am Maseeh Mowood, then I hope by the Grace of God that according to the Tradition of God you will not be safe from the punishment of a LIAR. Thus that punishment which is not by human hands but only at the hands of God, such as Plague and Cholera etc. deadly diseases are not afflicted upon you than I AM NOT FROM GOD. This is not a prophecy because of inspiration or revelation, rather just as a prayer i have sought justice from God and I pray to God…. {O my Master! Baseer and Qadeer who is Aleem and Khabeer, who knows my inside the heart! If this claim of Maseeh Mowood is just a fabrication of my egotistical self, in Your Eyes I am Corrupt and Liar and day and night Fabrication is my business, then O my Beloved Master! I pray with great humility in your Presence that kill me in Molvi Sanaullah and with my death make him and his Jamaat happy. Ameen.

But O my Perfect and True God! If Molvi Sanaullah is not right in these allegations which he accuses me of, then kill him in my lifetime, BUT not by human hands, rather by Plague or Cholera deadly diseases, … but i see that his tongue has crossed all boundaries, he considers me worse than those thieves and dacoits….he considers me worse than the whole world and has spread about me in far away places that this man actually is corrupt and trader and Liar and fabricator and an extremely bad person….Thus now I am now taking refuge in you and requests you that make true judgment between me and Sanaullah. Whoever is in your eyes truly a Liar and corrupt, KILL HIM IN THE LIFETIME OF TRUTHFUL PERSON, or afflict him with some serious illness which is like death. O My Beloved Master! Do Just that. Ameen.”

Links and Related Essays

Click to access Ijaz-e-Ahmadi.pdf

  1.  “Markazi Jamiat Ahle Hadees Hind”Archived from the original on 2017-10-12.
  2. ^ “Biography of Shaykh Al-Islam Thanaullah Amritsari”
  3. ^ “Sanaullah Amritsari – wiki”wiki.qern.orgArchived from the original on 2016-10-02.
  4. ^ “Tafseer Sanai (By Molana Sana ullah Amritsary) — Australian Islamic Library”AUSTRALIAN ISLAMIC LIBRARYArchived from the original on 2016-09-30.
  5. ^ Faz̤lurraḥmān bin Muḥammad. (11 February 1988). “Hazrat Maulana Sanaullah Amritsari”Archived from the original on 11 February 2018 – via Hathi Trust.
  6. ^ Qureshi, Aqeel (25 April 2016). “Seerat sanai(Hazrat Molana Sanaullah Amritsari RA) ~ Siqarah Public Library islam pora jabber”Archived from the original on 19 October 2016.

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