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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.
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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.


Continue reading “Bashir Ahmad Misri and Ahmadiyya”

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.
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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. In the below, we have a letter from from Abu al-Wafa Sanaullah. dated 10th January 1903 to MGA.
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