“Tiryaq ul Qulub” means “Elixer for the Heart”, however, in Hidden Treasures, the Ahmadiyya Jamaat has translated it as “Panacea of the Souls”.  Per Mirza Basheer-uddin Mahmud Ahmad the majority of this book was written in 1899, and just a few pages were written in 1902, and it was published.  MGA signed off on page 160 with the date of 25 October 1902.

In order to declare it a pre-1901 book, the Qadiani Jamaat has argued that only the last two pages were written in October 1902, all the earlier work having been written in 1899 (see the compiler’s introduction in Ruhani Khazain, v. 15, p. 8-11). The difficulty here is that a particular statement they wish to declare as pre-1901 occurs at the bottom of p. 157 (RK, v. 15, p. 481), while the page which the Promised Messiah signed off with 25 October 1902 is page 160, just three pages later. Moreover, the topic he deals with starts on page 154 and continues unbroken till the end.

So it is inexplicable that when writing the last two pages (159-160), to finish the topic he started on p. 154, he fails to mention that his belief written on p. 157 (about being a non-prophet) has changed.

Also, he mentions on page 160 that he used to think that Jesus will return but subsequently God declared this to be wrong. It is strange that he mentions this change of belief which happened many years before, but doesn’t mention the change of belief (from non-prophet to prophet) which occurred between his writing page 157 and writing page 160!

Some quotes

Tiryaq-e-Qulub (written in 1899, published in 1902), also see Mumtaz Ahmad Faruqi, Truth Triumphs, page 31.

“this prophecy of ‘increasing three into four’ was announced on 20th February, 1886, and after the birth of the three sons e.g., Mahmud, Bashir and Sharif, it was again mentioned in the Anjam-e-Athim and its Appedix, that as informed by God, the Proomised Musleh (or reformer) who will increase three into four will now appear….”

More evidence is posted in Tiryaq al-Qulub, page 40
Under the 25th sign, MGA writes that he considers the birth of Mirza Mubarak Ahmad as a divine promise.

Tiryaq-ul-Qulub on p. 130 in the following words:

“””””The third aspect of the fulfilment of the prophecy of 21st November 1898 is this that Mr. J. M. Douie, late Deputy Commissioner and District Magistrate, Gurdaspur district, in his order dated 24th February 1899 made Maulvi Muhammad Husain sign the agreement that he would not call me anti-Christ and kafir and liar in future. . . . And he promised standing in the court that he would not call me a kafir in any assembly, nor give me the name of anti-Christ, nor would he proclaim me a liar among the people. Now consider after this agreement the fate of his fatwa (of kufr) which he had prepared by (travelling all over the country) going so far as Benares. If he had been in the right in giving that fatwa, he ought to have given this answer before the Magistrate that as he (the Mirza Sahib) was a kafir in his opinion, therefore he called him a kafir, and as he was a dajjal (anti-Christ), therefore he called him a dajjal, and as he was certainly a liar, therefore he called him a liar, particularly when I, by the grace of God, still adhere to those very beliefs, and shall do so to the end of my days, which Muhammad Husain gave out to be words of kufr. What honesty is this then that from fear of the Magistrate he destroyed his own fatwas. . . . It is true that I have also signed that notice, but by signing it I am under no blame in the sight of God and the just, nor is this signature a cause of my disgrace, for it is my belief from the beginning that no one can become a kafir or dajjal on account of denying my claims; aye, he would be going astray and erring from the right path.””””


It is a point worth remembering that to call a denier of one’s claims a kafir is the right of those prophets who bring a law and new commandments from God, but as for the inspired ones and Muhaddasin other than the givers of law, however great their dignity in the sight of God, and however much they may have been honoured by being spoken to by God, no one becomes a kafir by their denial.”

Page 157 of the original edition, but Ruhani Khaza’in, vol. 15, page 481, published in
“””Let no one entertain the suspicion that in this discourse I have considered myself superior to Hadrat Masih [the Messiah], for it is a partial superiority which a non-Prophet can have over a Prophet.””” (as quoted in Haqiqatul Wahy, online english edition, page 181). 


“””””In this hadith the terms Aal of Jesus and Aal of Muhammad have been used only allegorically, for it is obvious that Jesus (peace be upon him) had no Aal in respect of worldly relationships. Therefore, in this place by Aal of Jesus are, no doubt, meant those people who claim Jesus to be God, and that they are like his sons and rest in his lap after death. And by the same token, no worldly relationship is meant by Aal of Muhammad; rather, by Aal are meant those people who, like sons, are heirs to the spiritual wealth of the Holy Prophet (peace be upon him). In fact, in every place by the word Aal the Holy Prophet (peace be upon him) means the same, and not worldly relationship which is a lower and temporary connection, and which after death is terminated by the words la ansaaba baina-hum (“there will be no ties of relationship among them” after death; the Qur’ân, 23:101). A prophet can never accept that the term Aal used by him would only mean that he wants to make people the followers of a lower and temporary relationship, as the ordinary worldly-minded ones do. It is obvious that a prophet looks towards heaven, and the magnitude of his dignity and the extent of his enterprise means that he is above presenting such relationships as important which do not require faith, truthfulness, and righteousness as necessary conditions. How can it be that, on the one hand God the Most High says that all worldly relationships end in this very world and would not exist on the day of reckoning, and on the other hand His prophet keeps stressing an inferior relationship which starts from the progeny of the daughter?

The truth is that whatever words the holy and glorious prophets of God bring forth from their mouths contain so much wisdom and truth in them that it is as if they are starting from the earth and reaching up to heaven. Or you could say that, like a ray of the sun, they fall on the earth from heaven, and they are like a tree whose roots are very strong, reaching into the bowels of the earth, and whose branches are reaching up to heaven. But when the same words enter the ordinary people’s language, the masses, because of their limited understanding and deficient powers of reason, take them in a very low sense, which would be regarded as embarrassing by spiritual persons. This is because their worldly intelligence has no connection with heaven and they know not what heavenly light is. So, according to their crude understanding, they hastily limit the high objectives and exalted allusions of the prophet to merely worldly, temporary relationships.

They cannot comprehend that beyond these temporary and fleeting relationships there are other kinds of relationships also. There is another kind of Aal which is not cut off after death, not falling under the interdiction contained in the words la ansaaba baina-hum (“there will be no ties of relationship among them” after death; the Qur’ân, 23:101). Aal is not only the kind that would fight for the garden called Fidk and its few trees, and get so infuriated as to speak ill of Abu Bakr and Umar. No, for the persons beloved and accepted by God the title of spiritual Aal is very appropriate; this spiritual Aal inherits that spiritual legacy from their spiritual maternal grandfather which no hand of any usurper can usurp, and they are heirs to such (spiritual) gardens which nobody can occupy illegally. These low ideas entered into some Muslim sects when they become devoid of spirituality. They received no share in the legacy in the capacity of spiritual Aal. Thus, having been deprived of their spiritual legacy, their understanding became superficial, their hearts became muddied and they lost insight.

No person of faith can deny the fact that Hazrat Imam Husain and Imam Hasan (God be pleased with them both) were the chosen ones of God, possessors of spiritual perfection, purity and incorruptibility, and were beacons of guidance. No doubt, they were the Aal of the Holy Prophet in both senses of the word. The objection is: why has the higher meaning of the word Aal been neglected while great pride is expressed in the lower meaning? It is strange that these people make no mention whatsoever of Imam Hasan or Husain or anyone else as being that higher type of Aal by virtue of which they become heirs to the spiritual estate of the Holy Prophet (peace be upon him) and are called the “leaders of Paradise”; and instead, a temporary relationship is repeatedly projected which is not connected with spiritual legacy as a necessary condition. If this temporary relationship, which is the product of physical union, had been by itself worthy near God, then this right should have been given to Cain first of all, who was the first-born of Adam (peace be upon him) and was a prophet’s son. Then after that, it should have gone to that son of Noah, the second Adam, who has been called by God as inna-hu ‘amal-un ghairu salih (“embodiment of unrighteous deeds”, the Qur’ân, 11:46).

Therefore, it is the belief of the persons of spiritual knowledge and experience that even if Hazrat Imam Husain and Imam Hasan (God be pleased with them) not been the Holy Prophet’s Aal according to the physical relationship, nonetheless because they had been considered Aal in heaven due to spiritual relationship, they would undoubtedly have been heirs to the spiritual legacy of the Holy Prophet (peace be upon him). Given that the temporary, physical body has connections (with others), does the soul not have any connections? In fact, according to reliable Hadith reports, and from the Holy Qur’ân itself, it stands proved that souls also have connections, and friendship or antipathy can exist between them from eternity.

Now a sensible person can judge for himself whether it is a matter of pride to be Aal of the Holy Prophet in the unalterable and eternal sense or in the physical sense which has nothing of righteousness, purity, and faith. Let no one think by all this that I am detracting from the dignity of the household of the Holy Prophet. My aim in writing this is that it is not only in the physical sense that Imam Hasan and Imam Husain (God be pleased with them) possess the dignity of being Aal of the Holy Prophet because it is nothing without spiritual relationship; the real meaningful relationship with the Holy Prophet is only of those dear ones who are among his Aal spiritually.

The spiritual knowledge and light of the prophets are like their offspring who are born from their holy beings. Those people who attain a new life and find a rebirth through this knowledge and light are the ones who are spiritually called the Aal of the Prophet (peace be upon him). In the prophecy discussed above (in the main text), the calling out of Satan that “truth is on the side of the Aal of Jesus” is a lie also because he is making those who ascribe partners to God as the spiritual Aal of Jesus, but those who call Jesus as God cannot share anything with him in heaven nor can they be his heirs, so how can they be his spiritual Aal?

 (Tiryaq-ul-Qulub, p. 99–101, footnote; Ruhani Khaza’in, v. 15, p. 363–366)(

It should be borne in mind that a comprehensive knowledge of matters unseen is not granted to those who do not have sound connections with God; and though it is possible for such persons to have the occasional true dream or true vision, but the necessary condition for sainthood (wilayat) and acceptance by God is that unseen matters and hidden affairs should be revealed to the person in much greater abundance than to anyone else in the whole world, so that none can rival this abundance. It is worth remembering that whenever Almighty God, out of His great grace, bestows upon some person the robe and status of sainthood, He grants him clear distinction over his peers and his contemporaries in all of four things. And if such distinction is found in anyone, then it becomes necessary to believe, surely and certainly, that he is one of those perfect servants and exalted saints (auliya) of God whom He has himself chosen and trained under His special guidance.

The four things that mark out the perfect saints (auliya) and men of God are four qualities granted to them to serve as signs and miracles. In each of these qualities they have a clear and plain distinction over others; in fact, these accomplishments reach the grade of miracles. Such a man is like the philosopher’s stone, and only he reaches this rank who has, since eternity, been chosen to benefit the world. The four qualities, which are as four signs or miracles, and which distinguish one who is a great saint (wali) and master and chief of the saints, are as follows.

First quality: receiving revelation

Firstly, matters of the unseen should, after supplication or by other means, be disclosed to him in such abundance, and many prophecies be fulfilled so clearly, that no other person could rival him in respect of abundance of quantity and clarity of condition. And as regards this abundance and clarity, it should be not only improbable, but impossible, that someone else could have a share of these qualities. That is to say, it should be entirely impossible that someone else could parallel or rival these qualities in terms of secrets of the unseen revealed, acceptance of his prayers and prior intimation of the same to him, and signs of support that appear in heaven and earth. And he should, by way of miracle and in an extraordinary manner, be granted such Divine knowledge of the unseen, luminous visions and heavenly support, as if a gigantic river were flowing and a glorious light descending from heaven and spreading on the earth; and these things should reach the stage where they appear to be miraculous and unequalled in their time. This excellence is called the excellence of prophethood.

Second quality: truth

The second excellence that is necessary as a sign for the leader of the saints and chief of the purified ones is the attainment of the higher understanding and knowledge of the Quran. It is necessary to remember that there is a lower, an average and a higher teaching of the Quran. The higher teaching abounds in so much light of knowledge, brightness of truth, true beauty, and virtue, that the lower or average ability cannot possibly reach it. Only the possessors of the purest nature, whose entirely luminous disposition draws light to itself, attain to these truths.

So the first stage of sidq (truthfulness) that they attain is aversion for worldly affairs and an instinctive dislike of what is vain. After this condition is firmly established, the second stage of sidq is reached which can be called zeal, enthusiasm and turning towards God. And after this state is thoroughly established, a third stage of sidq is attained which can be called the greatest transformation, an entire cutting off, personal love, and the rank of total self-effacement in Allah.

This having been deeply-rooted, the spirit of truth penetrates the human being, and all pure truths and matters of knowledge of a high order are revealed to him. There rises up in his heart, and pours forth from his lips, the most profound and deep knowledge of the Quran and points of the Shariah. And such secrets and subtleties of the religion are disclosed to him as are inaccessible to the intellects of the followers of customary and conventional knowledge. This is because he is inspired by God, and the holy spirit speaks within him. All inclinations to falsehood are cut out from within him because he learns from the spirit, speaks according to it, and by the spirit does he influence others.

In this state he is called siddiq (truthful) because the darkness of falsehood entirely leaves him, and is substituted by purity and the light of truth. The manifestation through him, at this stage, of truths and matters of knowledge of a high order is a sign of him. Having been fermented by the light of truth, his holy teaching astonishes the world. People are wonder-struck by his pious knowledge which stems from his self-effacement in Allah and knowledge of the truth. This quality is called the quality of siddiqiyya (lit. truthfulness).

It should be remembered that siddiq is one who both has a complete knowledge of the Divine truths and acts on them perfectly instinctively. For instance, he knows the true significance of matters such as Divine unity, obedience to God, love of God, the obtaining of complete riddance from worshipping others than God; the real meaning of devotion to God, sincerity, repentance; and the essence of moral virtues such as patience, trust in God, resignation to Him, effacement in Him, truthfulness, fidelity, forgiveness, modesty, honesty, trustworthiness, etc. And apart from having this knowledge, he is well-established on all these virtues.

Third quality: being a witness of faith

The third excellence granted to the great saints is the rank of shahadah. By this rank is meant that station where, by the strength of his faith, man acquires such a belief in God and in the Day of Judgment that it is as if he sees God with his own eyes. Then, with the blessing of this conviction, the effort and exertion of doing righteous deeds melts away, every Divinely-ordained fate appears sweet as honey to his heart, and each trial is seen by him as a reward.

Hence shaheed is one who, by the strength of his faith, beholds God, and enjoys like sweet honey the bitter fate ordained by Him. This is why he is called shaheed. This rank is a sign of the perfect believer.

Fourth quality: righteousness

There is also a fourth rank which is attained fully and completely by the perfect saints and the purified ones: the rank of salihin (lit. the righteous). A person is called salih when he becomes inwardly cleared and purified of all wickedness, and with the removal of all this putrid and filthy matter, the ecstasy of Divine worship and contemplation reaches the highest degree. For, just as the taste of the tongue is spoilt by physical illness, so is the sense of spiritual flavour vitiated by spiritual ailments; and a person thus afflicted feels no pleasure in Divine worship and contemplation, nor does he have any enthusiasm, zeal or urge for it. On the other hand, the perfect man is not only cleansed of all evil matter but this quality develops so much within him as to appear as a sign and miracle.

These are, in short, the four grades, to try to attain to which is the duty of every believer. The person who entirely lacks these, lacks faith. This is why in the Sura Fatiha the Glorious God has ordained for the Muslims this very prayer that they implore Him for all these virtues. This prayer is: “Guide us on the right path, the path of those upon whom You have bestowed favours”. This verse has been explained at the other place in the Holy Quran [4:69] where it is made clear that by those upon whom God has bestowed favours are meant the prophets, the siddiq, the shaheed,and the salih. The perfect man has all of these four qualities combined in him.

 Tiryaq al-Qulub, in Ruhani Khaza’in, vol. 15, pages 417–423.

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