Khutbah Ilhamia is a total cover-up job by Ahmadiyya sources. Its first edition seems to have been published on August 25, 1901, the second edition October 17, 1902, it appears during the
intervening period, four more chapters and some flyers were added during the period of May 1900 to October 1902, and then it appeared in the final shape in October 1902 (see hidden Treasures, pages 269-273). The Lahori-Ahmadi’s published an abridged version of an english translation in 2003. Watch Ak Shaikh and Akber C’s video analysis here. In 1907, in “Haqiqatul wahy” (see page 457 of the english edition), MGA calls this sermon as sign #165 of his truth. In 1907, MGA was claiming that his speech (Khutbah Ilhamia) was intimated to him on the morning of Eid, however, the full story will prove that MGA and his team planned this weeks in advance. Furthermore, MGA was feuding with Pir Mehr Ali Shah in this time frame, Pir Mehr Ali Shah claimed that MGA couldn’t speak/read/write proper Arabic and had challenged MGA to a speaking contest in Arabic in Lahore. However, MGA never came to the venue. In the meantime, MGA’s team concocted this story in an attempt to prove that MGA could give speeches in Arabic and much more.
It was Eid of April 11th, 1900, Noorudin led the Eid service and gave the speech, MGA then got up from a sitting position and spoke for about 20 minutes. MGA delivered an untelligible rant, this was converted into “Khutbah Ilhamia”, and published later by Ahmadiyya sources. Nevertheless, we have some references and source material in the below. MGA was known to claim these crazy things, in 1890, he claimed that Qadian was also mentioned in the Quran. Later on in 1907, in Haqiqatul Wahy, on pages 457-458, MGA mentions the Khutbah Ilhamiya. However, in this book it is mentioned that Khutbah Ilhamiya happened in 1900, not 1901, whereas all Ahmadi sources have always written 1901 (see Dard, page 722).
MGA claimed that Muhammad (Saw) visited Qadian
In a footnote, MGA quotes the quran (17:1), this is wherein Allah tells us how he carried Muhammad (Saw) on the night journey from Masjid Haram (In Mecca) to Masjid Aqsa (In jerusalem). In fact, in the 5-volume commentary of the Quran by Ahmadi’s, they have also written there that ‘Masjid Aqsa”, may also refer to MGA’s Masjid Aqsa in Qadian (see page 1404), which was built by MGA’s father in 1876, just before he died.
See Roohani Khazain khutba Ilhamia footnote Volume 16 page 22
Some additional quotes
As quoted by Hani Tahir on Facebook, see page 14
“and the battle will be fierce (between the dajjal and the messiah), and the war will be dragged to forty years from the day of the appearance of the messiah until the prayers of the messiah are heard for his righteousness and sincerity, and when the messiah wins; then, all the wars will be over, which were going on between the Rahmaniyah soldiers and the Satanic soldiers. Then, will be the end of the role of this world, and the human instinct returns to its first form”.
Khutba-Ilhamia, Roohany Khazaen, Vol. 16, P. 20
“”At the time of this revelation, as i mentioned many times before, I was told in a state of a vision, that this relevation is written in the holy quran. And at that time in the vision I had this in my heart that three cities are mentioned in the quran: Makkah, Madinah and Qadian. This was about 20 years ago.“”
- “The verse of Quran: ‘Praise be to Allah, who took his servant on the Night Journey from Masjid Haram to Masjid Aqsa‘, in true and literal sense, (Masjid Aqsa) is referring to the mosque of the Promised Messiah (in Qadian and not Jerusalem).”
(Khutba-Ilhamia, Roohany Khazaen, Vol. 16, P. 21;
Collection of Posters, Vol. 3, P. 286;
Collection of donations for Minaret-ul-Maseeh 10 years after claiming to be Maseeh)
——-“The Prophet (pbuh) went from Masjid-e-Haram to Mashid-e-Aqsa in his Miraj (ascension to heaven) – the Masjid-e-Aqsa mentioned there is the very mosque in Qadian on the Eastern side, the extreme side of Qadian. God’s word names this place mubarak (the blessed).”
(Khutba-Ilhamia, Roohany Khazaen, Vol. 16, P. 22)
“At the time of this revelation, as I have written many times, through a state of vision I also got to know that this revelation is written in the Holy Qur’an and at the time, in the state of vision, I had the certain belief in my heart that in the Holy Quran there is the mention of three cities, i.e. Mecca and Medina and Qadian. It has been nearly 20 years since I wrote it in Braheen e Ahmadiyya. Now at the time of writing this magazine, it was made clear to me that whatever I wrote as a vision in Braheen e Ahmadiyya about Qadian, i.e. that it’s mention is in the Holy Quran, is correct in reality because it is a certain fact that the verse of the Holy Qur’an Chapter 17, verse 2:- “Glory be to him Who carried His servant by night from the sacred mosque to the divine mosque, the environs of which we have blessed” comprises of both the spatial and the temporal miraj and without this the miraj remains incomplete/flawed. Thus as according to the spatial journey, God Most High took the Holy Prophet may peace be upon him from the Sacred Mosque to the Baitul Muqaddas, similarly in accord with the temporal journey, his holiness was taken from the era of the magnificence (shaukat) of Islam, which was the time of the Holy Prophet may peace and blessings of Allah be upon him, to the era of the blessings (barakaat) of Islam, which is the time of the Promised Messiah. Therefore, in keeping with the aspect that the visionary (kashfi) journey of the Holy Prophet may peace and blessings of Allah be upon him extends to the final era of Islam, Masjid-e- Aqsa means the mosque of the Promised Messiah which is situated in Qadian, relating to which in Braheen e Ahmadiyya, Allah says:
ومبرک وکل امر مبرک یجعل فیہ مبرک
and this word ‘mubarak’ which has occurred in the objective (accusative) and the subjective case is in accord with the verse بَارَكْنَا حَوْلَه of the Holy Qur’an. Therefore, there is no doubt that Qadian is mentioned in the Holy Qur’an as Allah Most High says:Glory be to Him Who carried His servant by night from the Sacred Mosque to the Divine Mosque, the environs of which We have blessed (Khutbah Ilhamiyyah, Roohani Khazain Vol 16, pg 20-21. Footnote)
“I am “khatamul auliya”. No “wali” will come after me.” (Khotbah Ilhamia, p.35)
“”””Our Prophet, the blessings of Allaah and peace be on him, was the Aadam of the end [that is, the Aadam of the last era or period] of the world and the apex of the days of the period [that is, the apex of his own era]. And His Holiness was made to be born in the manner of Aadam. After all kinds of insects and animals and beasts had been born on the earth. … That is, every host [or group] of debauched people and ‘kaafirs’ [disbelievers] and materialistic people was created and, in heaven, [God] brought into existence stars and moons and suns, that is, made manifest the souls of the pure, which were prepared [ready for the Divine]. After this [He] clothed that Aadam in the dress of existence whose name is Muhammad and Ahmad, the blessings of Allaah and peace be on him and he is the chief of the progeny of Aadam and the Imaam [leader] of the people and the most righteous and auspicious of all.””” (RK, v. 16, pp. 259-260, starts at 4th Urdu line from top of pg. 259 and ends at bottom of pg. 260)
… Hence, there is no doubt that His Holiness [Muhammad], the blessings of Allaah and peace be on him, is the Aadam of the last era and the ‘ummat’ [nation or followers] of this praised Prophet is in lieu of [his] progeny. … And the era of spirituality of our Prophet started at the fifth millennium and was perfected at the end of sixth millennium and [the following] statement from God Almighty indicates this: ‘li yuzhirahu `aladdeen’ [that He may cause it to prevail over all religion] [a portion of the verse Quraan 61:10]. And the detail of this position is that our Prophet, the blessings of Allaah and peace be on him, came on the footstep [i.e., in the pattern] of Aadam. And Aadam’s spirituality emerged on the fifth day [although he was not yet born] because by that day whatever was of the elements of his substance and the reality of his essence had been created. Because the earth with all its creation and the sky [or heaven] with all its artifacts is the reality of Aadam’s essence. [RK, v. 16, pp. 261-263]
This secret [or mystery] should, in other words, be understood as [follows]: Man at one [point in] time was mineral and at the next time, plants [or sugar] and after this animals and after that [he] was [the] star[s] and the moon and the sun until, on the fifth day, all that which his nature [i.e., the nature of Man] had required from the earthly and heavenly powers [or forces] was collected by the Grace of God, the Best of Creators. Hence, all creation was a perfect individual for Aadam or [it] was a mirror of his existence which was made honored and venerable. Then [He] willed that the hiddenness be made to appear completely in one person who is a manifestation of these characteristics [or essences]. Hence, Aadam’s spirituality, with a comprehensive, complete radiance, radiated forth on the day of Friday in the last hour, that is, on that day which is the sixth day. Similarly, the spirituality of our Prophet, the blessings of Allaah and peace be on him, appeared with abridged characteristics [‘ijmaalee sifaat’] in the fifth millennium and that era was not the apex of the developments of that spirituality but rather was the first step for the acme of its excellencies. Then that spirituality radiated in a complete manner at the end of the sixth millennium that is, at this time [i.e., now], just as Aadam was born at the end of the sixth day by the command of God, the Best of Creators, and the spirituality of the ‘Khayr-ur-Rusul’ [the Best of the Messengers, i.e., Muhammad], for the culmination of its appearance and for the prevalence of its radiance, adopted a manifestation, as God Almighty had promised in the Clear Book [the Quraan], so I am that manifestation. [RK, v. 16, pp. 264-267]
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