“Tiryaq ul Qulub” means “Elixer for the Heart”, however, in Hidden Treasures, the Ahmadiyya Jamaat has translated it as “Panacea of the Souls”, it could also be translated as anti-venom medicine. 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!
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….”
[Tiryaqul-Qulub, pp. 32–33, First Edtion, Ruhani Khaza’in, vol. 15, pp. 196–197],Via the 2009 online english edition of Tadhkirah
“”””One day about the time of Zuhar [the noon Prayer], I suddenly received the revelation: Meaning [Arabic] You will see a painful thigh.
I told him [Sheikh Hamid ‘Ali] of this revelation and I left immediately along with him for the mosque to join in the service. He also got down from the stairs with me. As we descended from the stairs, we saw two young men riding their horses. They were aged about twenty years; one, a little older than the other. They reined in their horses near us and one of them said to me: This other rider is my brother. He has severe pain in his thigh and we have called to enquire about some remedy. I said to Hamid ‘Ali: You be a witness that the revelation has been fulfilled within a few minutes.”””
[Tiryaqul-Qulub, p. 34, Ruhani Khaza’in, vol. 15, pp. 200–201], Via the 2009 online english edition of Tadhkirah
About eighteen years ago, I informed some people from among Hindus and Muslims that: ‘God has addressed me and has said:
That is [Arabic] We give you good tidings that We will grant you a handsome son.’
I communicated this revelation to one Hafiz Nur Ahmad of Amritsar, who is alive and is one of my opponents in respect of my claim of being the Promised Messiah. I also communicated it to Sheikh Hamid ‘Ali who used to stay with me and to two Hindus of Qadian, Sharampat and
Malawamal, who used to visit me. Everyone wondered at this revelation since my wife had passed the age of childbearing twenty years earlier, and I did not have another wife. But Hafiz Nur Ahmad said: ‘No wonder if God, through His power, should bestow a son.’ About three
years thereafter, I married into a noble family of Delhi and God bestowed upon me that son and three others.”””
About eighteen years ago, I had an opportunity to visit Maulavi Muhammad Husain Batalavi, Editor of Isha‘atus-Sunnah at his house. He asked me whether I had received any revelation lately and I mentioned to him the revelation, which I had already mentioned several times to my friends:
[Arabic] A virgin and a widow.
I interpreted this to him and to all others to mean that: God has intended to bring two women to me in marriage—the first time a virgin and the second time a widow. The first part of the revelation, relating to a virgin, has been fulfilled.
By Allah’s grace, I have four sons from that wife. I await fulfilment of the part about the widow.””””
[Tiryaqul-Qulub, pp. 35–36, Ruhani Khaza’in, vol.15, pp.203–204], Via the 2009 online english edition of Tadhkirah
One of the problems that I encountered at the time of my marriage was that, as my heart and brain suffered from weakness and I had suffered many illnesses…, my sexual power was almost nonexistent and my life was like that of an old man. Therefore, some of my friends expressed concern at this marriage… that I was not fit for it because of such a weak condition… In short, I supplicated the Almighty regarding this problem and He revealed to me a prescription to treat the ailment. I saw in a vision that an angel was feeding me the medicines. I prepared that prescription and God blessed it so much that I was convinced that I had been given the vigour and strength which can be attained by a man of perfect health.
Thereafter, four sons were bestowed upon me.”””
[Tiryaqul-Qulub, pp. 36–37, Ruhani Khaza’in, vol. 15, pp. 208–209, Via the 2009 online english edition of Tadhkirah
Once I fell seriously ill, so much so that on three separate occasions my relatives, perceiving that my last moment had arrived, recited surah Ya Sin to me as is customary among Muslims. On the third occasion, while the surah was being recited, I saw that some of my relatives—who have since passed away—were sobbing out of control behind the walls. I was suffering from a species of severe colic and was purging blood every few minutes. I continued in this condition for sixteen days. Another person who was suffering from a similar disorder died on the eighth day, though he had not suffered as severely as I was suffering. When the sixteenth day arrived everybody despaired of my life and surah Ya Sin was recited to me the third time. All my relatives believed that I would be in my grave before sunset. Then it so happened that as God had in the past
taught His Prophets prayers for deliverance from misfortunes He also taught me through revelation a prayer as follows:
[Arabic] Holy is Allah and worthy of all Praise; Holy is Allah, the Great. Allah, bestow Your blessings on Muhammad and the people of Muhammad.
Allah the Almighty revealed upon my heart to put my hand in river water which should have some sand with it and to recite this prayer and to wipe my chest and my back, hands, and face with the water and that in this manner I would be healed. Accordingly, river water with sand was sent for
hastily and I started doing as I had been directed. The whole of my body had seemed to be on fire which was so painful that I felt death would be preferable to that condition and would be a deliverance from torment, but when I started doing as I had been directed, I call God—in
Whose hand is my life—to witness that every time I recited these blessed words and wiped my body with the river water I felt the fire departing from my body and coolness and comfort taking its place. The water in the vessel had not yet been exhausted when I felt that my illness had departed from me completely and after sixteen days, I slept in health and comfort. Next morning, I received the revelation:
That is [Arabic] If you are in doubt concerning the Sign, which We have shown you through
this restoration of health, then cite a cure like this one.
Tiryaqul-Qulub, page 37, Ruhani Khaza’in, volume 15, page 209, Via the 2009 online english edition of Tadhkirah
[Arabic] If you have doubts about the Sign we have shown by curing, then present a cure like this.
[Tiryaqul-Qulub, p. 39, Ruhani Khaza’in, vol. 15, pp. 211–212], Via the 2009 online english edition of Tadhkirah
Fifteen years later when my brother [Mirza Ghulam Qadir]’s time of death drew near, I was in Amritsar. It was disclosed to me in a dream that the cup of his life was now definitely full and he would soon die. I related this dream to Hakim Muhammad Sharif, who is a physician in Amritsar and then wrote to my brother that he should prepare for the hereafter as I had been shown that he had only a short while to live. He informed the other members of the family of this and a few weeks later he passed away.”””
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.
My eldest son who is alive, whose name is Mahmud, was not yet born when I was given intimation through a vision of his birth and I saw his name written on the wall of the
Thereupon, I printed an announcement on green sheets of paper for publication of this prophecy. The date of its publication is December 1, 1888.
[Tiryaqul-Qulub, p. 40, Ruhani Khaza’in, vol. 15, p. 214], See the 2009 edition of Tadhkirah)
[Tiryaqul-Qulub, p. 41, Ruhani Khaza’in, vol. 15, p. 217], See the 2009 edition of Tadhkirah)
“””(B) The same boy spoke to me before his birth on January 1, 1897 by way of a revelation addressing his brothers and said: There is a term of one day between you and me.”””
Tiryaqul Qulub Rohani Khazain Vol-15 page 217, Mirza Ghulam Qadiani says :-
“The boy (Mirza Mubarak Ahmad),before his birth,talked to me on 1st January, 1897, as a revelation, addressing his brothers that he would meet them after one day. Here one day means 2 years and third year is the year of his birth. It is amazing that Jesus talked in his cot and this boy talked twice at the time , when he was in mother,s womb. Then after this he was born on 14th June, 1899.””
[Tiryaqul-Qulub, p. 41, vol.1, Ruhani Khaza’in, vol. 15, pp. 216–217],Via the 2009 online english edition of Tadhkirah
“””April 13, 1899
On April 13, 1899, I received the revelation: That is [Arabic] Wait a short while, I shall soon
bestow on you a pure son.
It was Thursday, Dhul-Hajj 2, 1316 AH. Along with it I received the revelation: That is [Arabic] O my Lord! Grant this my wife security from disease and restore her to health.
This was an indication that the birth of the child might be accompanied by some disorder. I announced this revelation to all my friends who were present in Qadian and Maulavi ‘Abdul-Karim wrote several letters to our friends informing them of it.””””
[Tiryaqul-Qulub, p. 41, First Edition. Ruhani Khaza’in, vol. 15, p.217], Via the 2009 online english edition of Tadhkirah
“””After the birth of the child my wife became ill as was indicated in the revelation. She is still suffering from some of the after effects but has, by the grace of Allah, recovered from the graver symptoms.”””
[Tiryaqul-Qulub, p. 41, Ruhani Khaza’in, vol. 15, pp. 217], Via the 2009 online english edition of Tadhkirah
“””June 13, 1889
(A) When the day dawned on 13th of June 1899, which was exactly two months after the revelation received on April 13, 1899, the soul of that boy spoke to me under divine
direction and I heard his words as revelation: That is [Arabic] My time has now arrived. I
shall fall upon the earth from Allah and from His hands and then shall proceed towards Him.
On the following day June 14, 1899 he was born.
[Tiryaqul-Qulub, p. 42, Ruhani Khaza’in, vol. 15, p. 219],Via the 2009 online english edition of Tadhkirah
“””(C) The birth of my elder son Mahmud was prophesied in the Announcement of July 10, 1888 and the Announcement of December 1, 1888, which was printed on green paper….The Sabz Ishtihar also stated that the son about to be born would be named Mahmud…. Then after this
prophecy had been publicised fully through the announcements…then by the grace and mercy of Allah, Mahmud was born on Saturday January 12, 1889 CE, Jamadi’ul-Awwal 9, 1306 AH, Sunday.”””
This son was born according to this prophecy on April 20, 1893 as is set out in the announcement of that date and he was named Bashir Ahmad [Hadrat Mirza Bashir Ahmad M.A]. [Tiryaqul-Qulub, p. 42, Ruhani Khaza’in, vol. 15, p. 220]
[Tiryaqul-Qulub, p. 43, Ruhani Khaza’in, vol. 15, p. 221] Via the 2009 online english edition of Tadhkirah
“””To affirm my truth and to falsify all my opponents, and to warn ‘Abdul-Haqq Ghaznavi, God Almighty fulfilled the prophecy concerning the birth of a fourth son on Wednesday June 14, 1899, that is to say, the blessed fourth son was born on that day.”””
[Tiryaqul-Qulub, p. 57, Ruhani Khaza’in, vol. 15, pp. 256–257], Via the 2009 online english edition of Tadhkirah
On one occasion, having been apprised in my dream that Raja Teja Singh, who had been awarded several villages in the Batala Tahsil in lieu of his jagir in the Sialkot district, had died, I related this to Lalah Bhim Sein who was a lawyer in Sialkot, and he was much surprised. On the same day at about 2 p.m. Mr. Prinsep, Commissioner Amritsar, arrived in Sialkot without prior notice and immediately directed Mr. McNabb, the Deputy Commissioner of Sialkot, to draw up an inventory of the gardens and other property of Raja Teja Singh in the Sialkot District as the
Raja had died the previous day in Batala. On learning this, Lalah Bhim Sein wondered greatly how it was that I had received intimation of the Raja’s death before the news had arrived in Sialkot. This Sign was mentioned in my book Barahin-e-Ahmadiyyah, more than twenty years ago. See page 256.”””
When he appeared in the law examination from the district [Sialkot], I told him based on a dream that: ‘It has been decreed that all candidates who have appeared in the law or attorneyship examination from that district would fail, but you alone will succeed in the law examination.’ I
also communicated this to about thirty other people. So it came to pass that with the exception of Lalah Bhim Sein all candidates who sat for the law or attorneyship examinations were declared unsuccessful…. This Sign is mentioned in Barahin-e-Ahmadiyyah published twenty years earlier. See page 256 [Tiryaqul-Qulub, p. 57, Ruhani Khaza’in, vol. 15, p. 256]
[Tiryaqul-Qulub, p. 59, footnote, Ruhani Khaza’in, vol. 15, p. 262, footnote], Via the 2009 online english edition of Tadhkirah
“””September 2, 1899
Just at this moment when I was writing this part of the book, I received this sentence in revelation:
[Arabic] Our Lord, we have believed, then write us down among the witnesses.
This is Saturday September 2, 1899 1 p.m., time for Zuhar Prayer.
[Tiryaqul-Qulub, p. 60, Ruhani Khaza’in, vol. 15, p. 263–264], Via the 2009 online english edition of Tadhkirah
In a dream, I was shown a long ditch running for miles, on the edge of which thousands of sheep were laid out with their heads hanging over the edge of the ditch, so that when they were slaughtered their blood would flow into the ditch. The rest of their bodies were outside the ditch. The ditch ran east to west and the sheep had been laid on the edge of the ditch from the south. Each sheep was attended by a butcher and every butcher had a knife in his hand, which was placed at the neck of the sheep. The butchers were looking towards the sky as if awaiting the divine command. I found myself walking in the plain to the north and felt that the butchers were angels who were ready to slaughter the sheep as soon as they received the command from above. I approached them and recited the following verse of the Holy Qur’an:
That is [Arabic] Say to them: What would my Lord care for you, were you not to worship
Him and were you not to abide by His commandments.
The moment I said this, the angels understood that they had been granted permission, as if the words of my mouth were a divine command. Thereupon the angels ran their knives through the necks of the sheep and the sheep began to flutter in a painful manner. The angels severed all the
arteries of the necks of the sheep saying: What are you: nothing but refuse-eating sheep.
I interpreted this dream to mean that there would be a severe epidemic and many will die of it on account of their misdeeds. I related this dream to a large number of people of whom many are still alive and can affirm it on oath.
The events transpired accordingly. A cholera epidemic broke out in the Punjab and other parts of India. In Amritsar and Lahore especially, the epidemic was so severe that hundreds of thousands of people lost their lives. The loss of life was so widespread that corpses were carried on carts and it became difficult for the Muslims to arrange for funeral prayers.””””
Allah the Almighty has blessed the Company of the Lounge mentioned in the revelation with His approval. He who does not abandon everything and come and dwell here, or at least does not
entertain that desire, makes me apprehensive lest he should be lacking in the purifying relationships. This is a grand prophecy and proclaims the greatness of those who were, in divine knowledge, destined to leave their homes, countries and properties and to take up their residence in Qadian to be near me. [Tiryaqul-Qulub, p. 60, Ruhani Khaza’in, vol. 15, pp. 262–263]
[Tiryaqul-Qulub, p. 64, Ruhani Khaza’in, vol. 15, pp. 272–273], Via the 2009 online english edition of Tadhkirah
One prophecy, dating about eighteen years back, is the following: Translation: [Arabic] God, Who has bestowed upon you a marital arrangement with a noble family who are Sayyed, is the True God. Also, He has made your own descent from a noble family which is compounded mix of Persians and Sayyeds.”””
[Tiryaqul-Qulub, pp. 64–65, Ruhani Khaza’in, vol. 15, pp. 273–274], Via the 2009 online english edition of Tadhkirah
The details of this prophecy were supplied in other revelations, so much so that even the name of the town Delhi was mentioned and this was communicated to several people…and all came about as had been foretold. Without any previous relationship or connection, my marriage was arranged in a well known noble Sayyed family of Delhi…. God had promised that through my progeny He will lay a great foundation for the support of Islam and among them He will cause to appear one who will be blessed with the heavenly spirit. Therefore, He determined that I should marry into such a family and should be granted progeny from this marriage, which would spread the light of
guidance which has been planted at my hand far and wide in the world. It is a curious coincidence that just as the grandmother of the Sayyeds was named Shehr Bano, in the same way my wife who will be the mother of my progeny is named Nusrat Jahan Begum [Lady Help of the World]. This seems to be an indication that God has laid the foundation of my progeny to help the whole world. It is the way of God that prophecies are sometimes indicated through names.”””
[Tiryaqul-Qulub, p. 79, First Edition, Ruhani Khaza’in, vol. 15, p. 309], Via the 2009 online english edition of Tadhkirah
“””Concerning the case instituted against me in the court of Mr. Douie, District Magistrate, Gurdaspur, on the report of Munshi Muhammad Baksh, Deputy Inspector, Batala, … God Almighty informed me, through revelation before the event, that He would safeguard me against the ill designs of my enemies and that their efforts would be frustrated. It happened accordingly…. Before the case was instituted, God Almighty informed me through revelation that a case of that type would be filed against me. Upon this, I supplicated and, my supplication being accepted, I
was discharged from the case. Before the decision of the case I also received the revelation:
[Urdu] Your honour and life will remain secure and you will be safeguarded against the attacks
of your enemies made with this evil intent.”””
[Tiryaqul-Qulub, p. 91, Ruhani Khaza’in, vol. 15, pp. 341–343], Via the 2009 online english edition of Tadhkirah
July 29, 1897
Last night I saw in a dream that lightning was proceeding towards my house from the West. It was not accompanied by any sound, nor did it cause any damage. Rather, it was proceeding like a bright star slowly towards my house and I was watching it from a distance. When it arrived near, my feeling was that it was lightning but my eyes saw it only as a small star, which had been perceived as lightning by my heart.
Then my mind moved from this vision to the reception of revelation and the revelation came:
It meant that [Arabic] what I saw did not amount to anything except a threatening official process. Nothing more would come out of it.
Thereafter I received the revelation: Translation: [Arabic] The believers were put to a trial.
that is, on account of the case that would be instituted against me, my Community would be tried.
Then I received the revelation: [Arabic] Allah will surely distinguish those from among you who strive and He will surely distinguish those who are liars.
These words are addressed to my Community. They purport to say that God does so to demonstrate who strives sincerely in the way of His appointed one, and who is false in his covenant of allegiance. Thus, indeed, it came to pass. One group exerted themselves sincerely and with full sympathy in the matter of this case and the other case which was decided in the court of Mr. Douie, and held back from no kind of sacrifice which was needed and proved
their truth through their suffering; and there was another group who took no part in all this, for them the door was closed which was opened for the sincere ones.
Then I received the revelation: That is [Persian] he alone is true in the sight of Allah who spends the time of trial in love and fidelity.
Thereafter my mind was inspired with a [Persian] couplet which was not verbal revelation but the meaning of which was conveyed to my mind as having been revealed.
It was: That is [Persian] If by chance a lover is put in bondage he kisses the chain which is imposed on account of the beloved.
Thereafter I received the revelation: Translation: [Arabic] The All-Powerful God Who made the Qur’an obligatory on you will bring you back, meaning that matters will conclude with safety and farewell. I shall cometo you suddenly with My hosts (who are angles). I am the Gracious One. I alone am particularized with Majesty, and the Highness. That is, I alone will prevail.
Then I received the revelation meaning that: [Urdu] Disagreement among your opponents
and the humiliation and disgrace and the reproaches of people upon one who is prone to
The final result was conveyed in the revelation: Meaning [Arabic] Clearance.
Then came the revelation: Meaning [Arabic] There will be acquittal, but there is something in it.
(This was a reference to the notice that was written after the acquittal that the debate should be conducted without acrimony.)
This was followed by the revelation: Meaning [Arabic] My Signs will be lit up and
more and more proof in their support will become available.
(So it came to pass. In the case decided by Mr. J. R. Drummond in September 1899, ‘Abdul-Hamid, the accused in that case, confessed over again that his first statement against me had been false.)
And this was followed by a revelation: That is [Arabic] The standard of victory;
and then came the revelation:
That is [Arabic] For Our commandments, Our method is that when We determine upon
something We direct it: Be, and it is.
[Tiryaqul-Qulub, p. 95, Ruhani Khaza’in, vol. 15, p. 352], Via the 2009 online english edition of Tadhkirah
In those very days,the night before or the night after, I saw in a vision a person who appeared to me to be an angel, but I felt in my dream that his name was Sher ‘Ali. He made me lie down and took out my eyeballs and cleaned them and removed every smear and speck from them and wiped away all matter that might be the cause of a disorder or of short-sightedness. He converted a clear light, which was already there but had been covered up by some opaque
matter, into the likeness of a bright star. Having done this, that person disappeared and I reverted from that state of vision to complete wakefulness.”””
[Nuzulul-Masih, p. 187, Ruhani Khaza’in, vol. 18, pp. 565–566, See also Tiryaqul-Qulub, p. 118, Ruhani Khaza’in, vol. 15, p. 409],Via the 2009 online english edition of Tadhkirah
“””In that [which I told the vice-consul] there were two prophesies; (1) Your conduct, as a nation, is not good and you lack the noble attributes of honesty and integrity; and (2) If you do not reform personally you will fare ill and will come to a bad end. I had added in my announcement (by way of a prophecy about the vice-counsel): It would have been better if he had not visited me. It was most unfortunate for him that he spoke ill of me after he had left me. That is why he resented
my admonition and reviled me.”””
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.”
[Tiryaqul-Qulub, p. 153, Sign no.74, Ruhani Khaza’in, vol. 15, p. 472], Via the 2009 online english edition of Tadhkirah
Of the Signs that have been shown by way of prophecy, is the prophecy that I made concerning our brother Qadi Dia’ud-Din of Qazi Kot, District Gujranwala…which is that:… Qadi [Dia’ud-Din], you would be confronted with a severe trial.”””
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).
(Tiryaq-ul-Qulub, p. 99–101, footnote; Ruhani Khaza’in, v. 15, p. 363–366)(http://ahmadiyya.org/WordPress/2015/02/11/aal-the-family-of-the-prophet-it-is-creed-not-breed/).
“””””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 al-Qulub, in Ruhani Khaza’in, vol. 15, pages 417–423
“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.”
[Appendix Tiryaqul-Qulub, no. 4, Ruhani Khaza’in, vol. 15, pp. 501–504], Via the 2009 online english edition of Tadhkirah
“””September 14, 1899
On September 14, 1899 I received the revelation:
[Urdu] A title of honour, a title of honour;
[Arabic] [For you there is a title of honour.]
[Urdu] There will be a great Sign with it.
These are all the words of God Almighty…. I construe these to mean that God Almighty, in order to put an end to this controversy which has become somewhat old and has attracted charges of falsehood and disbelief, will show such a Sign of blessing, mercy, grace and peace, as will be above the reach of human hands and will be entirely pure. Then observing such clear proof of truthfulness people’s attitude will change and the rancour of the men of goodwill will
[Appendix Tiryaqul-Qulub, no. 4, p. 2 footnote, Announcement of October 22, 1899,
Majmu‘ah Ishtiharat, vol. 3, p. 171 footnote, Ruhani Khaza’in, vol. 15, p. 504], Via the 2009 online english edition of Tadhkirah
“””September 19, 1899
On September 19, 1899, God Almighty addressed me and revealed His words to me:
That is [Arabic] O Ibrahim [Abraham]! We shall produce for you spring harvests.
Zuru‘ [the word used in the revelation] is the plural of zara‘ which is used in Arabic for Spring harvests comprising of wheat, barley, and food grains. Thus it does not appear that this revelation will be literally fulfilled, for the days for the sowing of the spring harvest are almost over. I, therefore, interpret it as a reassurance: ‘Why need you worry, you will gather many harvests’ that is to say: We shall make provision for all your needs.”””
[Appendix Tiryaqul-Qulub, no. 4, p. 2 footnote, Ruhani Khaza’in, vol. 15, p. 504, footnote and
Announcement of October 22, 1899, Majmu‘ah Ishtiharat, vol. 3, p. 171], Via the 2009 online english edition of Tadhkirah
“””October 4, 1899
I have received another revelation on October 4, 1899 which is allegoric:
[Urdu] Thanks from the Emperor of India.
This is very surprising for I am a person living a secluded life and disinclined towards rendering any service which might be acceptable and indeed consider myself as dead
before my death. Then what occasion can there be for thanking me? Such revelations are allegoric till God Himself makes their meaning manifest.”””
[Appendix Tiryaqul-Qulub, no. 4, p. 2 footnote, Ruhani Khaza’in, vol. 15, pp. 505–506 and
Announcement of October 22, 1899, Majmu‘ah Ishtiharat, vol. 3, pp. 172–173],Via the 2009 online english edition of Tadhkirah
“””October 20, 1899
In a dream that I saw on October 20, 1899, I saw a boy whose name was ‘Aziz and his father’s name began with Sultan. That boy was brought before me and was seated before me. I noticed that he was slim of body and had a fair complexion.
My interpretation of the dream is that ‘Aziz means one who is honoured; and Sultan, who in the dream was understood to be the boy’s father, means a conclusive reason or argument such as is self-evident and carries its appeal to the hearts on account of its shining brightness. Sultan derives its meaning from authority and is not applied to every kind of argument but only to such a one as takes possession of the hearts on account of its acceptability and brightness and completely rules over gentle and reasonable minds. Thus the interpretation of the dream is that a Sign which will take possession of people’s hearts will be shown and its result, or, in other words, its child, will be that I will become dear to the hearts of people and this has been shown allegorically in my dream in the shape of ‘Aziz.”””
[Appendix Tiryaqul-Qulub no. 4, p. 2, Ruhani Khaza’in, vol. 15, pp. 504–505 and
Announcement of October 22, 1899, Majmu‘ah Ishtiharat, vol. 3, pp. 171–172], Via the 2009 online english edition of Tadhkirah
“””October 21, 1899
I have just seen a dream … on October 21, 1899 in which I saw my dear friend Mufti Muhammad Sadiq….His face was very bright and shining and he was wearing a grand white robe. We were both riding in a carriage. He was lying down and I had put my hand on his back. This is the dream. The interpretation of this dream which God Almighty has put in my mind is that truth, which I love, will be demonstrated with a brightness as was the face of Sadiq that I saw in my dream. Thus the time is near when I will be accounted truthful and people will perceive
the brightness of truth.
[Ishtihar Wajibul-Izhar, pp. 2–3, Appendix Tiryaqul-Qulub,
Ruhani Khaza’in, vol. 15, p. 521], Via the 2009 online english edition of Tadhkirah
It was imperative that the Second Messiah should also not be raised to wield the sword, and his kingdom be only heavenly. And so has it happened. God has not raised me to wield the sword, nor has He ordained the jihad for me. Rather, He has informed me that peace and friendship will
spread through me. A wild beast will be at peace with a goat and a serpent will play with children. This is what God has determined, though people might wonder at it.”””
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