Dear readers, as we all know, Ahmadiyya leadership and specifically Mirza Basheer-uddin Mahmud Ahmad began twisting additional verses of the Quran after the split of 1914. These verses had to do with the continuation of prophethood. It should be noted that MGA quoted Chapter 2:1–7 in the Barahin-i-Ahmadiyya Vol. 3, however, he didn’t comment specifically on 2:4 (2:5 in the Ahmadi Quran). It was in 1915, with the publishing of the Khalifa’s 2 books, “Qaul al-Fasl” and “Haqiqatun Nubuwat” wherein additional verses of the Quran were used to argue for the prophethood of MGA. In these books, they used 1:6 and connected it with 4:69 (4:70 in the Qadiani Quran)(as MGA did in 1906), as they argued that any Muslim could become a prophet. They were indirectly arguing that prophethood in the Muslim ummah could be achieved, which is against the quran. They also presented 7:35, 62:3 2:4, and 61:6. They even published an english commentary of the Quran in 1915, wherein they translated and commentated on 1:6 and 2:4 and presented MGA’s prophethood as inevitable. Watch a video where by Imam Noman Ali Khan, wherein he briefly discusses the #ahmadiya deception on 2:4. We have collected all the instances of the phrase Unzila herein, feel free to read it.

This cannot be allowed to pass unchallenged. Why did the Qadiani Jamaat argue for decades that “al-akhirat” here means “the revelation which is yet to come”.

Read the following page in the 5-volume English commentary of Malik Ghulam Farid:

Read starting from 2nd column, para beginning: “The word al-akhirat (what is yet to come)”. He says that al-akhirat here means the coming of the Promised Messiah.

The Qadiani Jamaat even concocted a story which attributed this explanation to the Promised Messiah. Read it here on the Qadiani Jamaat website, starting at the words: “Aaj meray dil mein yeh khiyal paida hua” (“Today it occurred to me …”).

According to this concocted report, first published in 1915, the Promised Messiah said that Al-Akhirat in this verse means the revelation that was to come after the Holy Prophet Muhammad.

After doing all this for decades, they should explain why they were wrong before, and what made them change to the traditional Muslim understanding of this word in this verse.

_____________________________________________________________________________________________Maulawi Sher Ali

5. And who believe in that which has been revealed to thee, and that which was revealed before thee, and they have firm faith in what is yet to come.

[Please note I am confident this was NOT the original translation by Maulawi Sher Ali sahib. If some Qadiani challenges me, then I will give my reason].

Malik Ghulam Fareed (translation of Chapter 2, verse 5):

5. And who believe in that which has been revealed to thee and that which was revealed before thee and they have firm faith in the Hereafter.

FYI: Malik Ghulam Fareed sahib work is based on translation done by Maulawi Sher Ali sahib. Thus Sher Ali sahib was the first to use word ‘Hereafter’ that was also used by Malik Ghulam Fareed sahib. This can be verified by checking FIRST EDITION of Sher Ali sahib translation, published in Holland. It was published by then INCHARGE OF HOLY QURAN PUBLICATION. Guess who he was?? It was Abdul Manan Omar sahib (son of Maulana Noor ud Din sahib – Khalifa-tul-Masih).

Abdul Manan Omar sahib was son in-law of Sher Ali sahib. And Abdul Manan Omar sahib daughter is daughter in-law of Malik Ghulam Fareed sahib.
Mirza Tahir Ahmad tries to back-peddle on this

Qadianis change meaning of “akhirat” in Ch. 2, v. 4 to prove prophets can come

Mirza Tahir Ahmad had this translation changed back to the traditional Muslim translation in Tafsir-i Saghir. Mirza Mahmud Ahmad’s Tafsir-i Saghir had that same Qadiani translation of “Akhirat” as mentioned above.

In the edition published in Mirza Tahir Ahmad’s time, there is a preface by the publishers stating that people have raised objections to certain places in the translation and therefore they are restoring the literal translation in such places, and moving the previous translation to a footnote. They have done this for 2:5 and changed the translation of “Akhirat” to “Akhirat”, and moved the earlier translation to a footnote.

Here is the link to Tafsir-i Saghir of Mirza Mahmud Ahmad’s time on the Qadiani Jamaat website.

Here is the scanned image of the same page from the 1994 edition of this book, the Mirza Tahir Ahmad edition. You can see the change to “Akhirat” in the translation, and the former translation in the footnote.

In 2002, in Malik Ghulam Farid’s short commentary of the Quran, he writes that this verse has secondary meanings, and connects it to 62:3, and the second coming of Muhammad (Saw)(nauzobillah).

Some scan work


It should be noted that MGA quoted Chapter 2:1–7 in the Barahin-i-Ahmadiyya Vol. 3, however, he didn’t comment specifically on 2:4 (2:5 in the Ahmadi Quran).
_____________________________________________________________________________________________They specifically began twisting 2:4 (2:5 in the Ahmadi Quran), which reads as follows:

“”””And who have faith in what is revealed to you and in what was revealed before you, and in the Hereafter they are certain.”””  (((See Tafsir Ibn Kathir)))
_____________________________________________________________________________________________However, Ahmadiyya leadership began twisting the word-for-word translation of this verse in 1915 as:

“”””And who believe in that which has been revealed to thee, and that which was revealed before thee, and they have firm faith in what is yet to come””” ((((See the official 5-volume commentary of the Quran here:

We have a Qadiani-quranic commentary from 1915 which shows the Qadianis twisting this verse. This data proves and confirms that Mirza Basheer-uddin Mahmud Ahmad specifically began twisting 2:4 after he became Khalifa.
_____________________________________________________________________________________________Noorudin and MGA never translated 2:4 like Mirza Basheer-uddin Mahmud and his team did

Just to be clear, Mirza Basheer-uddin Mahmud Ahmad never wrote anything…or he wrote sparingly, he failed in school and got help from the Ahmadi’s that admired his father all the time.  This commentary was obviously written by a Mullah of his, and on his behalf.  Just like they covered up the shortcomings of MGA, Ahmadi’s also covered up the shortcomings and misgivings of MGA’s sons.
Mir Muhammed Ishaq’s Tafsir of the Quran

_____________________________________________________________________________________________Noman Ali Khan even refuted Ahmadiyya on 2:4

_____________________________________________________________________________________________Al-Akhira (الآخرة)

The word الآخرة is derived from the trilateral root اخر (a-kh-r). Other derived words from this root besides “hereafter” are “last”, “other”, “next”, “second” or “to delay”. This word, unlike the first one, appears in the Qur’an with different prefixes. The list counts the basic form الآخرة separately.

Total count Verse Arabic word (الآخرة counted) Translation
1 2:4 وَبِٱلْءَاخِرَةِ and of the hereafter
2 2:86 بِٱلْءَاخِرَةِ for the hereafter
3 2:94 ٱلْءَاخِرَةُ 1 the hereafter
4 2:102 ٱلْءَاخِرَةِ 2 the hereafter
5 2:114 3 ٱلْءَاخِرَةِ the hereafter
6 2:130 4 ٱلْءَاخِرَةِ the hereafter
7 2:200 5 ٱلْءَاخِرَةِ the hereafter
8 2:201 ٱلْءَاخِرَةِ 6 the hereafter
9 2:217 وَٱلْءَاخِرَةِ and the hereafter
10 2:220 وَٱلْءَاخِرَةِ and the hereafter
11 3:22 وَٱلْءَاخِرَةِ and the hereafter
12 3:45 وَٱلْءَاخِرَةِ and the hereafter
13 3:56 وَٱلْءَاخِرَةِ and the hereafter
14 3:77 7 ٱلْءَاخِرَةِ the hereafter
15 3:85 ٱلْءَاخِرَةِ 8 the hereafter
16 3:145 ٱلْءَاخِرَةِ 9 the hereafter
17 3:148 ٱلْءَاخِرَةِ 10 the hereafter
18 3:152 ٱلْءَاخِرَةِ 11 the hereafter
19 3:176 12 ٱلْءَاخِرَةِ the hereafter
20 4:74 بِٱلْءَاخِرَةِ for the hereafter
21 4:77 وَٱلْءَاخِرَةُ and the hereafter
22 4:134 وَٱلْءَاخِرَةِ and the hereafter
23 5:5 ٱلْءَاخِرَةِ 13 the hereafter
24 5:33 14 ٱلْءَاخِرَةِ the hereafter
25 5:41 15 ٱلْءَاخِرَةِ the hereafter
26 6:32 16 ٱلْءَاخِرَةِ the hereafter
27 6:92 بِٱلْءَاخِرَةِ in the hereafter
28 6:113 بِٱلْءَاخِرَةِ in the hereafter
29 6:150 بِٱلْءَاخِرَةِ in the hereafter
30 7:45 بِٱلْءَاخِرَةِ in the hereafter
31 7:147 ٱلْءَاخِرَةِ 17 the hereafter
32 7:156 18 ٱلْءَاخِرَةِ the hereafter
33 7:169 ٱلْءَاخِرَةِ 19 the hereafter
34 8:67 20 ٱلْءَاخِرَةِ the hereafter
35 9:38 ٱلْءَاخِرَةِ 21 the hereafter
36 9:38 22 ٱلْءَاخِرَةِ the hereafter
37 9:69 وَٱلْءَاخِرَةِ and the hereafter
38 9:74 وَٱلْءَاخِرَةِ and the hereafter
39 10:64 ٱلْءَاخِرَةِ 23 the hereafter
40 11:16 24 ٱلْءَاخِرَةِ the hereafter
41 11:19 بِٱلْءَاخِرَةِ in the hereafter
42 11:22 25 ٱلْءَاخِرَةِ the hereafter
43 11:103 26 ٱلْءَاخِرَةِ the hereafter
44 12:37 بِٱلْءَاخِرَةِ in the hereafter
45 12:57 27 ٱلْءَاخِرَةِ the hereafter
46 12:101 وَٱلْءَاخِرَةِ and the hereafter
47 12:109 ٱلْءَاخِرَةِ 28 the hereafter
48 13:26 29 ٱلْءَاخِرَةِ the hereafter
49 13:34 30 ٱلْءَاخِرَةِ the hereafter
50 14:3 31 ٱلْءَاخِرَةِ the hereafter
51 14:27 32 ٱلْءَاخِرَةِ the hereafter
52 16:22 بِٱلْءَاخِرَةِ in the hereafter
53 16:30 33 ٱلْءَاخِرَةِ the hereafter
54 16:41 34 ٱلْءَاخِرَةِ the hereafter
55 16:60 بِٱلْءَاخِرَةِ in the hereafter
56 16:107 ٱلْءَاخِرَةِ 35 the hereafter
57 16:109 36 ٱلْءَاخِرَةِ the hereafter
58 16:122 37 ٱلْءَاخِرَةِ the hereafter
59 17:7 38 ٱلْءَاخِرَةِ the second
60 17:10 بِٱلْءَاخِرَةِ in the hereafter
61 17:19 39 ٱلْءَاخِرَةِ the hereafter
62 17:21 وَلَلْءَاخِرَةُ and surely the hereafter
63 17:45 بِٱلْءَاخِرَةِ in the hereafter
64 17:72 40 ٱلْءَاخِرَةِ the hereafter
65 17:104 ٱلْءَاخِرَةِ 41 the hereafter
66 20:127 ٱلْءَاخِرَةِ 42 the hereafter
67 22:11 وَٱلْءَاخِرَةَ and the hereafter
68 22:15 وَٱلْءَاخِرَةِ and the hereafter
69 23:33 ٱلْءَاخِرَةِ 43 the hereafter
70 23:74 بِٱلْءَاخِرَةِ in the hereafter
71 24:14 وَٱلْءَاخِرَةِ and the hereafter
72 24:19 وَٱلْءَاخِرَةِ and the hereafter
73 24:23 وَٱلْءَاخِرَةِ and the hereafter
74 27:3 بِٱلْءَاخِرَةِ in the hereafter
75 27:4 بِٱلْءَاخِرَةِ in the hereafter
76 27:5 44 ٱلْءَاخِرَةِ the hereafter
77 27:66 ٱلْءَاخِرَةِ 45 the hereafter
78 28:70 وَٱلْءَاخِرَةِ and the hereafter (the last)
79 28:77 ٱلْءَاخِرَةَ 46 the hereafter
80 28:83 47 ٱلْءَاخِرَةُ the hereafter
81 29:20 48 ٱلْءَاخِرَةَ final
82 29:27 49 ٱلْءَاخِرَةِ the hereafter
83 29:64 50 ٱلْءَاخِرَةَ the hereafter
84 30:7 51 ٱلْءَاخِرَةِ the hereafter
85 30:16 52 ٱلْءَاخِرَةِ the hereafter
86 31:4 بِٱلْءَاخِرَةِ in the hereafter
87 33:29 53 ٱلْءَاخِرَةَ the hereafter
88 33:57 وَٱلْءَاخِرَةِ and the hereafter
89 34:1 ٱلْءَاخِرَةِ 54 the hereafter
90 34:8 بِٱلْءَاخِرَةِ in the hereafter
91 34:21 بِٱلْءَاخِرَةِ in the hereafter
92 38:7 55 ٱلْءَاخِرَةِ the last
93 39:9 56 ٱلْءَاخِرَةَ the hereafter
94 39:26 57 ٱلْءَاخِرَةِ the hereafter
95 39:45 بِٱلْءَاخِرَةِ in the hereafter
96 40:39 58 ٱلْءَاخِرَةَ the hereafter
97 40:43 59 ٱلْءَاخِرَةِ the hereafter
98 41:7 بِٱلْءَاخِرَةِ in the hereafter
99 41:16 60 ٱلْءَاخِرَةِ the hereafter
100 41:31 61 ٱلْءَاخِرَةِ the hereafter
101 42:20 62 ٱلْءَاخِرَةِ the hereafter
102 42:20 63 ٱلْءَاخِرَةِ the hereafter
103 43:35 وَٱلْءَاخِرَةُ and the hereafter
104 53:25 ٱلْءَاخِرَةُ 64 the hereafter (the last)
105 53:27 بِٱلْءَاخِرَةِ in the hereafter
106 57:20 65 ٱلْءَاخِرَةِ the hereafter
107 59:3 66 ٱلْءَاخِرَةِ the hereafter
108 60:13 67 ٱلْءَاخِرَةِ the hereafter
109 68:33 68 ٱلْءَاخِرَةِ the hereafter
110 74:53 69 ٱلْءَاخِرَةَ the hereafter
111 75:21 70 ٱلْءَاخِرَةَ the hereafter
112 79:25 71 ٱلْءَاخِرَةِ the hereafter
113 87:17 وَٱلْءَاخِرَةُ while the hereafter
114 92:13 لَلْءَاخِرَةَ surely the hereafter
115 93:4 وَلَلْءَاخِرَةُ and surely the hereafter
  • As we can see, there are occurrences where this word doesn’t mean “hereafter”:
    • Verse 17:7 “If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise (وَعْدُ ٱلْءَاخِرَةِ, waAAdu alakhirati) came (We raised another people) that they may bring you to grief …”
    • Verse 29:20 “Say: Travel in the earth and see how He makes the first creation, then Allah creates the latter creation (ٱلنَّشْأَةَ ٱلْءَاخِرَةَ, annashata alakhirata); surely Allah has power over all things.”
    • Verse 38:7 “We never heard of this in the former faith (ٱلْمِلَّةِٱلْءَاخِرَةِ, almillati alakhirati); this is nothing but a forgery:”
  • There are also verses where this word could be translated as both last and hereafter, but “last” would fit better to the word “first” (ٱلْأُولَىٰ, al-oola):
    • 28:70 “…the first and the last / hereafter (ٱلْأُولَىٰ وَٱلْءَاخِرَة, aloola waalakhirati) …”
    • 53:25 “… the last / hereafter and the first (ٱلْءَاخِرَةُ وَٱلْأُولَىٰ, alakhiratu waloola) …”


  • The word Ad-Dunya appears 115 times in the Qur’an but doesn’t always mean “this world” or “worldly life”
  • The word Al-Akhira appears 71 times when counting the basic form Al-Akhira and 115 times when the word count includes occurrences with prefixes, like bilakhirati (بِٱلْءَاخِرَةِ) in the verse 12:37.
  • The word Al-Akhira also doesn’t always mean “hereafter”.
  • The words Dunya (this world) and Akhira (hereafter) both appear 115 times in the Qur’an, which is a numerical miracle.
    • The word dunya doesn’t always mean “world” and the word akhira doesn’t always mean “hereafter”. So the miracle claim is wrong. And phrasing it without the translations is misleading, because it makes people assume that those words always mean “this world” and “hereafter”.
    • What is the message behind the number 115? This number seems to be a product of coincidence.
    • What is the message behind these numbers being equal? Is worldly life the same as the hereafter? Are they equally important? Are they equally long? Shouldn’t the hereafter be much more important and have a possibly double word count if there is anything miraculous in the Qur’an?
    • A better way of describing the miracle would have been like this: The word ad-dunya (ٱلدُّنْيَا), meaning either “this world” or “nearer” or “lower” and so on, appears 115 times in the Qur’an; the word al-akhira (الآخرة), meaning either “hereafter” or “second” or “latter” and so on, appears 71 times in the Qur’an and if we count also the words with prefixes like bi- (ب) or waw- (و) the word appears 115 times. So, that is the same number of times as the word ad-dunya.

Links and Related Essay’s

The Qadiani branch of Ahmadi’s published an english translation and commentary of the Quran in 1915

The arabic phrase “Unzila” in 2:4 of the Quran, fully explained

Ahmadiyya and 4:69, everything you need to know

Ahmadiyya leadership began twisting the Quranic verse in 2:4 in 1915

“Haqiqat Un Nubuwwat” (1915) by Mirza Basheer-uddin Mahmud Ahmad, some quotes and data

“Al-Qaul-ul-Fasl” by the Khalifa, Mirza Basheer-uddin Mahmud Ahmad–early-1915

Ahmadis lie about 7:35 of the Quran

#Ahmadis believe that 62:3 of the Quran announces that Mirza Ghulam Ahmad is the second coming of Muhammad (saw)(Nauzobillah)

The Qadiani-Ahmadi’s declared that MGA was “Ismuhu-Ahmad” in Quran 61:6, not Muhammad (Saw), then changed it later

“Al-Qaul-ul-Fasl” by the Khalifa, Mirza Basheer-uddin Mahmud Ahmad–early-1915

“A’ina-e-Kamalat-e-Islam” quotes and background info

From 1901 to roughly 1922 Ahmadis believed MGA=Muhammad

Some important facts to know about the official 5-volume Commentary of the Quran by Ahmadiyya INC

The Causes of Internal Dissensions in the Ahmadiyya Movement, By Khwaja Kamaluddin, 1914

“”Prophethood among the Followers of Muhammad”” by Maulana Sayyid Muhammad Ahsan of Amroha, Oct-1913, in Tashhizul Azhan

An Ahmadi claimed prophethood in late-1901 or early 1902, and was boycotted by Ahmadis–Chiragh Din of Jammu (Jamooni)

Maulvi Abdul Karim claims Prophethood per MGA, Maulvi Amrohi disagrees

What is ARBA‘IN? A book by MGA and his team of writers

In 1891, when MGA made his big claims, he denied prophethood–Mufti Sadiq was heavily involved

Mirza Ghulam Ahmad was accused of claiming prophethood in the 1879–1884 era

Mirza Ghulam Ahmad was considered a Kafir in 1884, before his wildest claims

Some rare books from the 1901-1902 era, which refute MGA’s claim to prophethood

Maulvi Sanuallah acknowledges that MGA claimed prophethood in Nov 1901

Mirza Sultan Ahmad, Son Of Hazrat Mirza Ghulam Ahmad, On Finality Of Prophethood

“Eik Ghalti Ka Izala” aka “Correction of an Error” was re-published on March-1-1914

Hani Tahir explains Mirza Ghulam Ahmad’s Prophethood, pre-1901 vs post-1901

A few months after becoming Khalifa, Mirza Mahmud Ahmad waffled on his father’s prophethood

Do Ahmadis believe in the same Kalima as Muslims?

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

Noorudin didn’t care if Mirza Ghulam Ahmad claimed even law-bearing prophethood


#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog