March 2020

Mirza Ghulam Ahmad disputed the status of Esa (as)’s mother as “Siqqidah” in english as “truthful”

We know how MGA disrespected Esa (as). He also disrespected Esa (as)’s mother, Maryam (ra). We have a new quote from the infamous Seeratul Mahdi, wherein MGA was heard to have said that Maryam (ra) was not “truthful” because of her moral disposition, no, it was done to dismiss the divinity of Jesus (as god), not because she was actually “truthful”. In 1898, in MGA’s book, Ayyam-us-Sulh, MGA accused Mary (ra) of even meeting up with Joseph before she married him. MGA had stolen most of these disrespectful counter arguments from Lekh Ram and the Hindu’s of India. This quote from Seeratul Mahdi is not dated, thus, we have no idea when it was uttered. We do know that Noorudin always believe that esa (as)’s was born of a biological father (Joseph the carpenter) and MGA had to quiet him in 1904, however, after MGA died, Noorudin seems to have reverted to this belief and thus the Barahin-e-Ahmadiyya vol. 5 seems to hint that Noorudin still negated the immaculate conception concept of the Bible/Quran on the birth of Esa (As). Mirza Ghulam Ahmad claimed that 21:92 of the Quran made him Mary and pregnant and 66:12. Continue reading “Mirza Ghulam Ahmad disputed the status of Esa (as)’s mother as “Siqqidah” in english as “truthful””

Ayyam-us-Sulh, quotes and background info

It is also spelled as Ayyamus Sulah was published in 1899 and written in 1898, per Ahmadiyya sources (see Hidden Treasures). In english, the title translates as “Age of Peace”, this is an urdu book of about 200 pages and published from the Diya’ul-Islam Press, Qadian. Dr. Basharat Ahmad tells us in his famous Mujadid-e-Azim that it was published in both Persian and Urdu. The Persian edition was published on August 1, 1898, but the Urdu edition was not published until January 1, 1899, because of the need to provide answers to some additional questions in the book. The Qadiani-Ahmadi’s haven’t given this info in their hidden treasures book. This book is mostly about the plague that had already hit British-India. Hani Tahir has also covered this topic in-depth herein. In this book, MGA claimed that the Punjab would not be hit with plague as long as MGA was there and among the people of the Punjab.

Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 230-232, See also Essence of Islam, Vol. 2

“””What is Prayer?
When our soul in search for something, extends its hand with great earnestness and weeping towards the Fountainhead of grace, and, finding itself helpless, seeks light from somewhere through its reflection, this condition too is like a condition of prayer. All wisdoms have been manifested through such prayer and the key of every house of knowledge is prayer. No knowledge or insight is manifested without it. Our thinking, our reflection and our search for the hidden objective are all parts of prayer. The only difference is that the prayer of those who possess insight depends upon the manners of insight, and their soul recognizing the Fountainhead of grace extends its hand towards it with insight. The prayer of veiled ones is an effort which is manifested in reflection and thinking and the search for means. Those people who have not a connection of insight with God Almighty, nor do they believe in it, they too seek through reflection and thinking that some way of success might be indicated to their heart from the unseen, and a supplicant possessing insight also desires that God may open the way of
success to him, but the veiled one who has no relationship with God Almighty does not know the Fountainhead of grace. He too, like one possessing insight, seeks help from another quarter and reflects on the means of obtaining such help, but a person possessing insight has an eye
on the Fountainhead. The other one walks in darkness and does not know that whatever strikes the heart after reflection and cogitation is also from God Almighty, Who, treating the anxiety of the anxious one as a supplication, casts the necessary knowledge into the heart of one who cogitates. The point of wisdom and understanding that enters the heart through reflection also comes from God and, though the person himself may not realize it, yet God Almighty knows that he is supplicating Him. In the end he is bestowed his object by God. This method of seeing light, if it is pursued with insight and with the recognition of the true Guide, is the prayer of a person of
understanding; but if light is sought from an unknown source, only through reflection and cogitation without fixing one’s gaze on the True Illuminer, it is only veiled prayer….

Prayer and Planning are Two Natural Demands
As the relationship between planning and prayer is proved by the law of nature, it is also proved by the testimony of the book of nature. It is often observed that as human temperaments at a time of distress incline towards planning and remedies, in the same way they incline by natural eagerness towards prayer and almsgiving and charity…. This is a spiritual argument that the
inner law of man has, from the beginning, directed all peoples that they should not separate prayer from means and planning, but should search for plans with prayer. In short, prayer and planning are two natural demands of human nature which ever since the creation of man, have been the servants of human nature like two real brothers. Planning is the necessary consequence of prayer and prayer incites towards planning. The good fortune of man consists in this, that before entering upon planning he should seek help through prayer from the Fountainhead of grace so that being granted light from this everflowing spring good plans should be made available to him.””””
Ayyamus-Sulah, p. 3, Ruhani Khaza’in vol. 14, p. 231, see Hidden Treasures also

“””It is through the prayer that one should seek the path of tadbir (The process of planning). Therefore, the Prayer and tadbir are two facets of the human endeavour and intellect. It is therefore necessary that man should seek the path of tadbir through prayer.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 237, See also Essence of Islam, Vol. 1

“””He who supplicates God at the time of difficulty and distress and seeks the resolution of his difficulties from Him achieves satisfaction and true prosperity from God Almighty provided he carries his supplication to its limit. Even if he does not achieve the purpose of his supplication,
he is bestowed some other kind of satisfaction and contentment by God Almighty and does not experience frustration. In addition, his faith is strengthened and his certainty increases. But the one who in his supplication does not turn towards God Almighty remains blind all the time and dies blind….

He who supplicates with the sincerity of his soul is never truly frustrated. That prosperity which cannot be achieved through riches and authority and health, but which is in the hand of God and He bestows it in whatever shape He wills, is bestowed through perfect prayer. If God Almighty so wills, a sincere and righteous person in the midst of his distress achieves such delight after supplication which an emperor cannot enjoy on the imperial throne. This is true success which is bestowed in the end on those who pray.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 238-239, See also Essence of Islam, Vol. 2

“””Divine Attention is Drawn through Prayer
Is it not a satisfactory proof that from the beginning it has been the spiritual Divine law that, in consequence of prayer, Divine attention is attracted and satisfaction and contentment and true prosperity are bestowed? If in seeking an objective we are not in error, we achieve that objective, but if we are in error in our supplication, like the misguided child who demands from its mother a serpent or a burning brand, God Almighty bestows upon us that which is better for us. In either case, He fosters our faith, and for true supplication we are bestowed knowledge by God Almighty in advance and our certainty increases as if we have seen God. There is a
relationship between prayer and acceptance which has existed ever since man was created. When God Almighty addresses Himself towards the doing of a thing it is His way that some sincere servant of His occupies himself with prayer in restlessness, pain and distress, and devotes the whole of his resolve and attention towards the accomplishment of that objective. Then the prayers of the mortal man draw Divine grace from heaven and God Almighty creates such new means through which the purpose is achieved.

Though such prayer is apparently offered by man, yet in truth that person is wholly lost in God and at the time of supplication he arrives in the presence of the One and Glorious with such a stamp of being lost in God that at that time his hand becomes the hand of God Almighty. Such is the prayer through which God is recognized and the existence of that Glorious One becomes known Who is hidden in thousands of veils.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 239-240, See also Essence of Islam, Vol. 2

“””A foolish one thinks that prayer is a vain and useless thing, but he does not know that it is prayer in consequence of which God, the Glorious, manifests Himself to His seekers and conveys to their hearts the revelation: “I am the All-Powerful One.” Everyone who is hungry and
thirsty for certainty should remember that for the seeker of spiritual light in this world, prayer is the only means which bestows certainty with regard to the existence of God Almighty and removes all doubts and suspicions.”””
_____________________________________________________________________________________________Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 240-241, See also Essence of Islam, Vol. 2

It should be remembered that though everything has been determined by Divine decree, yet this does not exclude science and knowledge as everyone has to acknowledge that the use of appropriate medicines, through the grace and mercy of God Almighty, benefits the patient. In the same way everyone who is bestowed comprehension of the Divine has to acknowledge as  the result of experience that prayer has a relationship with acceptance. This is a mystery which has been demonstrated through the experience of millions of the righteous and our experience has demonstrated the hidden reality that our prayers have a magnetic quality which attracts the grace and mercy of God, though we may not be able to convince others of this verity through logical reasoning.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 242, See also Essence of Islam, Vol. 2

“””Four Reasons for Obligatory Prayers
It is also worthy of note that the prayer which has been made obligatory upon Muslims in the Holy Word of God has been prescribed for four reasons. (1) The first is, so that by turning to God Almighty at every time and in every condition, one should be firmly established on the Unity of God, inasmuch as supplicating Him is to acknowledge that God alone bestows one’s objective upon one. (2) The second is, that faith might be strengthened by the acceptance of prayer and the achievement of the objective. (3) The third is, that if Divine favour is bestowed
in any other way, knowledge and wisdom might he increased. (4) The fourth is, that if one is informed of the acceptance of prayer through a vision or revelation which is fulfilled, the understanding of the Divine might be promoted and understanding might grow into certainty and certainty into love and through love there might be deliverance from every sin and a cutting asunder from everything beside God, which is the fruit of true salvation.”””
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 242-243, See also Essence of Islam, Vol. 1

“””Four Principal Attributes of Allah
God Almighty has four principal attributes which may be called the mothers of all attributes. Every one of them makes a demand upon our humanness. These four are Rububiyyat, Rahmaniyyat, Rahimiyyat and Malikiyyat of the Day of Judgement.

For its manifestation, Rububiyyat demands nothingness, or a state resembling nothingness. Every form of creation, whether animate or inanimate, comes into being through it. 

For its manifestation, Rahmaniyyat demands the absence of existence and its operation is related only to animates and not to inanimates.

Rahimiyyat demands for its manifestation an affirmation of their nothingness and non-existence from the part of creation which is endowed with reason and relates only to man.

Malikiyyat of the Day of Judgement demands for its manifestation humble supplication and pleading and relates only to such of mankind as fall like beggars on the threshold of Unity and spread forth their mantle of sincerity in order to receive grace and, finding themselves empty handed, believe in the Malikiyyat of God.

These four attributes are in operation all the time. Of these Rahimiyyat moves a person to supplication and Malikiyyat consumes a person in the fire of fear and terror and gives birth to true humility, for this attribute establishes that God is the Master of recompense and that no
one has the right to demand anything. Forgiveness and salvation are through grace.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 244-246, See also Essence of Islam, Vol. 3

“””Progressive Stages of Faith
It is obvious that the primary task and important step we have to undertake is to recognize God. If our recognition of God is defective, doubtful and befogged, our faith cannot be bright and shining. So long as we have no true experience of the recognition of God, through His attribute of Rahimiyyat, we cannot drink the fresh water of the spring of true comprehension. If we do not
deliberately deceive ourselves, we will have to confess that we need our doubts and hesitations to be removed through the Divine attribute of Rahimiyyat, and we need our hearts to be so powerfully affected by the experience of Divine mercy, grace and power, as to rescue us from the passions that overpower us on account of the weakness of our faith, and turn us to the opposite
direction. Is it not true that on arriving in this fleeting world, man becomes involved in a dangerous darkness because his heart is not illumined by the powerful rays of Divine recognition? He is not inspired by the search for the joys of the hereafter and of true prosperity as much as he is attracted to the world and its appendages: wealth, powers, and governance. If he were to find some prescription that would enable him to abide in this world forever, he would be ready to affirm that he has no desire for heaven and for the bounties of the hereafter. What is
the reason for this? Is it not that there is no true faith in the existence of God Almighty, His power, His mercy and His promises?

Thus it is necessary for a seeker after truth to continuously occupy himself with the search for true faith and not to deceive himself by thinking that he is a Muslim who believes in God and His Messenger, and reads the Holy Qur’an, and shuns associating anything with God, and observes prayer and avoids evils and improprieties.

In the hereafter, only that person will achieve perfect salvation, true prosperity and real happiness who has gained in this life that living and true light which turns a person, together with all his faculties and capacities and designs, towards God Almighty and whereby his lower life dies altogether, and his soul undergoes a righteous change. What is that living and true light? It is the Divinely bestowed capacity, which is designated certainty or perfect comprehension. This is the power that pulls a person with its strong hand out of a dark and fearful pit and places him against a bright and peaceful background.

Before this light is acquired, all righteous actions are by way of habit, and a person is likely to stumble when confronted with the least trial. Without perfect certainty no one’s relationship with God is duly adjusted. He who is granted certainty flows like water and rushes like the wind towards God. He consumes everything else like fire and, in trials and misfortunes, displays a firmness like that of the earth. Recognition of God renders a person insane in the eyes of the world, but sane and wise in the estimation of God. This drink possesses a sweetness which
renders the whole body sweet; it is a delicious milk, which relieves him who drinks it of all desire for other bounties. It can be achieved only through such prayers as are offered at the risk of one’s life. It is not acquired through the sacrifice of another’s blood but through true sacrifice of the ego. How difficult is this task. Ah! how difficult!””””
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 247-251, See also Essence of Islam, Vol. 1

“””Perfect praise is offered for two kinds of excellences, fullness of beauty and fullness of beneficence. If anyone possesses both these excellences, one’s heart becomes enamoured of him. The principal function of the Holy Qur’an is to display both these excellences of God, so
that people may be drawn towards that Being Who has no equal or like, and should worship Him with the eagerness of their souls. For this purpose, in the very first chapter, it sets out the excellences of the God to Whom it invites people. That is why this chapter opens with Alhamdu lillah, which means that all praise belongs to the Being Whose name is Allah. In the idiom of the Qur’an, Allah is the name of the Being Whose excellences have reached the perfection of beauty and beneficence, and Who suffers from no deficiency. The Holy Qur’an invests the name of Allah with all attributes and thus indicates that Allah comprehends all perfect attributes. As He comprises every excellence, His beauty is obvious. By virtue of this beauty, He is named Light in the Holy Qur’an as is said:

al-Nur, 24:36

Allah is the Light of the heavens and the earth. This means that all light is but a reflection of His light.

Almighty Allah’s Attributes of Beneficence
Divine qualities of beneficence are many, of which four are basic. In their natural order, the first one is that which is described in Surah Fatihah as Rabb-ul-‘Alamin. This means that the Rububiyyat of God Almighty, that is to say, the creation and carrying to perfection of the universe,
is in operation all the time. The world of heaven and earth, the world of bodies and souls, the world of animals, vegetables and minerals, and all other worlds, are being nurtured by His Rububiyyat. The worlds through which a human being passes before his taking shape as a sperm till his death, or his arrival in his second life, are all nourished from the fountain of Rububiyyat.
Thus Divine Rububiyyat, because it comprehends all souls, bodies, animals, vegetables, and minerals etc. is named the most general grace, inasmuch as everything that exists is its recipient and comes into being through it. Although Divine Rububiyyat is the originator of everything
that exists, and nourishes and sustains it, yet its greatest beneficiary is man because he derives benefit from the whole of creation. Therefore, man has been reminded that his God is Rabb-ul-‘Alamin so that he should be en-couraged to believe that the power of God Almighty is
vast and that for man’s benefit He can bring into being all types of resources.

The second excellence of God Almighty, which is His beneficence in the next degree and which is called general grace, is Rahmaniyyat, by virtue of which God is named Rahman in Surah Fatihah. In the idiom of the Holy Qur’an, God Almighty is called Rahman because He bestowed upon every living thing, which includes man, its appropriate shape and qualities. That is to say, man was
bestowed all faculties and powers and was given a shape and limbs which were needed by the type of life which had been designed for him and to which they were suited. Whatever was needed for his maintenance was provided. Birds, animals and man were all bestowed powers that were suited to them. Thousands of years before their coming into being, God Almighty by virtue of His attribute of Rahmaniyyat, created the heavenly and earthly bodies so that all living things might be safeguarded. No one’s action has anything to do with the Rahmaniyyat of God Almighty. It is pure mercy which came into operation before the coming into being of living things. Man is the principal beneficiary of the Rahmaniyyat of God Almighty, inasmuch as everything is sacrificed for his success. Therefore, he is reminded that God is Rahman.

The third excellence of God Almighty, which is His beneficence in the third degree, is Rahimiyyat, by virtue of which God has been named Rahim in Surah Fatihah. In the idiom of the Holy Qur’an, God is called Rahim when accepting the prayers, supplications and righteous actions of people, He safeguards them against calamities, misfortunes and waste of effort. This beneficence is described as special grace and is confined to human beings. Other things have not been bestowed the faculty of prayer and supplication and righteous action, but man has been bestowed this faculty. Man is an articulate animal and can be the recipient of Divine grace through the exercise of his faculty of speech. Other things have not been bestowed this faculty. It is obvious, therefore, that supplication is a quality of humanness, which is inherent in man’s nature.

Man derives grace from the Divine attribute of Rahimiyyat as he derives from the attributes of Rububiyyat and Rahmaniyyat; the only difference is that Rububiyyat and Rahmaniyyat do not demand supplication as they are not confined to man and bestow their grace upon all living things, and indeed Rububiyyat comprises within itself beneficence towards animals, vegetables, minerals and heavenly and earthly bodies. Nothing is outside the operation of its grace. As a contrast, Rahimiyyat is a special robe of honour for man. If man does not derive benefit
from this attribute, he reduces himself to the condition of animals, nay, even of minerals.

The operation of Rahimiyyat having been confined to man, and supplication being needed for bringing it into operation, it shows that there is a type of Divine grace which is conditioned upon supplication and cannot be achieved without supplication. This is the way of Allah and is a definite law the contravention of which is not permissible. That is why all Prophets [peace be on them] supplicated for their followers. The Torah reveals that on many occasions the children of Israel offended God Almighty and were about to be chastised, but the chastisement was averted by the prayers, supplications and prostrations of Moses [peace be on him] though time after time God announced that He would destroy Israel.

All this shows that prayer is not in vain, nor is it a type of worship which does not procure any grace. This is the thinking of those who do not estimate God Almighty as He should be estimated, and who do not reflect deeply on God’s words nor do they observe the law of nature. The truth is that grace does certainly descend in response to supplication and bestows salvation upon us. It is the grace of Rahimiyyat through which man makes progress. Through this grace, man arrives at the stage of Vilayat, and believes in God Almighty as if he was beholding Him. Intercession also depends upon the attribute of Rahimiyyat. It is Rahimiyyat of God Almighty that demands that good people should intercede for bad people.

The fourth beneficence of God Almighty, which might be named most special grace, is Malikiyyat of the Day of Judgement, by virtue of which He has been named Maliki-Yaum-id-Din in Surah Fatihah. The difference between this attribute and Rahimiyyat is that through prayer and worship Rahimiyyat operates to establish a person’s worthiness and through Malikiyyat the reward is awarded. Through the operation of Rahimiyyat, a person deserves success in an affair like a student’s passing an examination, but to be awarded the rank or other object for which
the examination was undertaken and passed is by virtue of the attribute of Malikiyyat. These two attributes indicate that the beneficence of Rahimiyyat is achieved through God’s mercy and the favour of Malikiyyat is achieved through the grace of Almighty God. Malikiyyat would manifest itself on a vast and perfect scale in the hereafter, but in accordance with the measure of this world, all these four attributes manifest themselves in this world as well.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 259-260, See also Essence of Islam, Vol. 2

“”Acceptance of Prayer is a True Means of God’s Recognition
As we have stated already, Muslims have been urged in Surah Fatihah to occupy themselves with prayer and have been taught the prayer:

‘Guide us in the right path.’—Al-Fatihah, 1:6

And it has been made obligatory that this prayer is to be offered on five occasions every day. It would therefore be a great mistake to deny the spirituality of prayer. The verdict of the Holy Qur’an is that prayer comprises a spirituality and that in consequence of prayer a grace
descends which bestows the fruit of success in diverse forms.

Thus every just person can understand that as despite the admission of determination, it is the way of Allah that in hundreds of matters effort and endeavour produce results, in the same way, the effort that is put forth in the form of prayer is not wasted. At one place in the Holy Qur’an, God Almighty has appointed it as a sign of His recognition that He hears the supplication of distressed ones, as it is said:

‘Or, Who answers the distressed person when he calls upon Him?.’—Al-Naml, 27:63

As God Almighty has appointed the acceptance of prayer as a sign of His existence, how can any sensible person imagine that prayer does not result in visible signs of acceptance and that it is only a formal matter which has no spirituality in it? I consider that no one having true faith can be guilty of such disrespect. God, the Glorious, says that as by the contemplation of the creation of heaven and earth, the true God is recognized; in the same way, by observing the acceptance of prayer, faith in God Almighty is created. Then if there is no spirituality in prayer and no obvious grace truly and in fact descends in consequence of prayer, how can prayer be such a means of the recognition of God Almighty as are heaven and earth and heavenly bodies? Indeed the Holy Qur’an shows that the best means of the recognition of God is prayer and that it is only through prayer that the complete and perfect understanding of the existence of God and His perfect attributes is obtained and that it cannot be obtained in any other way. It is prayer which, like a flash of lightning, pulls a person out of the pit of darkness and brings him into the open atmosphere of light and makes him stand before God Almighty. Through prayer thousands of the wicked are reformed and thousands of the corrupt are purified.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 261, See also Essence of Islam, Vol. 3

“””Faith means acceptance at a stage when knowledge is not yet complete, and the struggle with doubts and suspicions is still in progress. He who believes, that is to say, has faith, on the basis of probability and likelihood and despite weakness and the lack of perfect means of certainty, is accounted righteous in the estimation of the Supreme One. Thereafter, perfect understanding is bestowed on him as a bounty, and he is given to drink of the cup of understanding after partaking of faith. When a pious one, on hearing the call of a Messenger, a Prophet or a commissioned one of God, does not just go about criticizing, but takes that portion which he can recognize and understand on the basis of clear proof the means of acceptance and faith, and considers that which he is unable to understand as metaphorical or allegorical, and thus removing all contradiction out of the way, believes simply and sincerely,then God Almighty, having pity on him and being pleased with his faith, and hearing his supplications, opens the gates of perfect understanding for him and leads him to perfect certainty through visions, revelation and other heavenly signs.””””

 Ayyam al-Sulh (January, 1899), p. 35, “Prophethood in Islam” by Muhammad Ali [1915]

“Now, take the prophecy of our Holy Prophet, (peace and blessings of Allah be upon him), that the keys of the treasures of Caesar and Chosroes fell in his hands. Obviously, the fulfilment of the prophecy did not occur during his Lifetime. He saw neither these treasures nor their keys but, as it was destined, these keys were received by Hazrat ‘Umar, may God be pleased with him, because the person of ‘Umar was, by way of reflection (zill), the person of the Holy Prophet, peace and blessings of Allah be upon him. Therefore, in the world of revelation, the hand of ‘Umar was admitted to be the hand of the Messenger (peace and blessings of Allah be upon him).”


118. Ibid.., p. 41

“It should be remembered here that, at one place in Barahin-i Ahmadiyyah, I erred in interpreting the word tuwaffa as ‘giving it in full measure’ which is now quoted by some maulawis as an objection against me. But this objection is void. I concede that this was a mistake on my part and not a mistake in the revelation (ilham). After all I am human and all the human weaknesses (‘awarid) such as omission, forgetfulness and errors are found in me also like in other human beings. Although I know that God does not let me stay in error for long but I do not claim that I cannot err in my ijtihad (exercise of judgement). It is only God’s inspiration which is free from error while human words are liable to go wrong, as omission and forgetfulness are parts of humanity (bashariyyat).


119. Ibid., p, 47

“Besides these points, the verse: wa lakin rasul-lul lahi wa khatam an-Nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) also precludes the coming of the Messiah, son of Mary, for the second time; likewise, the hadithla nabiyya ba’di; (there will be no prophet after me) stands in his way. How is it possible that, in spite of our Holy Prophet being the Seal of the Prophets, another prophet can come at some time and the prophetic revelation (wahy-i nubuwwah) can start again? Do not all these suggest that while interpreting this hadith, we are not to adhere to the apparent meaning of these words?”


120. Ibid., p. 74

“If it be argued that Jesus, who came for bearing testimony (tasdiq) to the Torah, was a prophet of God, how do you compare him in this respect? Again, a prophet ought to have come for vouching and reviving (tajdid) the religion. The reply is that, in Islam, the door of independent prophethood is closed as the Most High God says: wa la-kin rasulul lahi wa Khataman Nabivyin (but he is the Messenger of Allah and the Seal of the Prophets’) and in the Hadith we find: la nabiyya ba’di (there will be no prophet after me). Moreover, the Messiah’s natural death has been proved by conclusive arguments (nusus qat’iyyah); therefore, his coming to this world again is nothing but mere wishful thinking. And, if another prophet, new or old, does come, then how can our Holy Prophet (peace and blessings of Allah be upon him), be the Last of the Prophets. No doubt, the door of wahy-i wilayah (revelations granted to saints) and of divine communications is still open.

“The signs are God’s whether they are manifested through a prophet or a saint (wali) and are all of one and the same standard (darjah) because they have a common source. It is sheer folly and stupidity to think that if the Most High God demonstrates heavenly signs at the hands of a prophet these are greater in power and grandeur than those demonstrated through a wali. On the other hand, some signs in support of Islam are manifested at a time when there is neither a nabi nor a wali. For instance, the sign of the annihilation of the ‘possessors of the elephants’.”

“The authentic Hadith corroborate that muhaddath is also included among the prophets and messengers as God’s sent ones (mursals). A careful perusal of the recitation (qir’at) of the hadith in Bukhari, wa ma arsalna min rasulin wa la nabiyyin wa la muhaddath-in (And We never sent a messenger or a prophet or a muhaddath) will bear this out. Again, it is mentioned in another hadithulama-u ummati ka anbiya bani israil (i.e. the ‘ulama of my ummah will be like the prophets of Israel). The sufi (mystics) have also, in their visions, got this hadith verified by the Holy Prophet (peace and blessings of Allah be upon him). It should also be remembered that in the book of Muslim the word prophet has also been used for the Promised Messiah i.e., by way of metaphor and simile.”


122. Ibid., pp. 86, 87

“We believe in the basic five articles of Islam. We believe that there is none to be worshipped except God and that the Prophet Muhammad is His Messenger and Seal of the Prophets (Khatam al-Anbiya). We do believe in the angels, the resurrection of the bodies (hashr-i ajsad), the Day of Judgement and in the paradise and hell, and we acknowledge that whatever God Almighty has revealed in the Quran and whatever our Holy Prophet (peace and blessings of Allah be upon him), has preached is true, and we do believe in it. And we also believe that any one who adds to or deletes even an iota from the Shari’ah of Islam or introduces renunciation of religious obligations (tark-i faraid) and declares unlawful as lawful is faithless and a renegade. We exhort our followers that they should have faith in the Kalimah Tayyibah: la ilaha il-lal lahu Muhammadur Rasulul al-Allah i.e., there is no god but Allah and Muhammad is the Messenger of Allah) from the core of their hearts and abide by it till the end of their lives and that they should believe in all the prophets and books whose veracity is established by the Quran and that they should keep up fasting and prayer, pay the poor-rate (zakat), perform the pilgrimage and fulfil all other religious obligations (faraid) ordained by God and His Messenger. And they should abstain from all prohibitions and faithfully follow Islam. In short, it is incumbent (fard) upon them to abide by all those matters on which the celebrated authorities of yore have agreed (ijma‘) regarding their creed and practice and also those matters which are called Islam by the consensus of opinion (ijma’ al-rai) of the Ahl Sunnah.”


123. Ibid., p. 138

“The perfect spirituality sometimes manifests in the chosen ones of God to the extent that their acts are influenced wholly by it. In sufi terminology, this state is called baruz (manifestation). In the commentary of Fusus al-Hikam, an illustration of the term baruz has it that Muhammad (peace and blessings of Allah be upon him), is the alpha and omega of this universe in as much as he manifested himself in Adam when this world was created. In other words, the spirituality of Muhammad, peace and blessings of Allah be upon him, transcended in Adam and shall re-appear in the Khatam al-wilayah, the Mahdi, towards the close of this world, and marvellous feats and performances shall occur at his hands. This is a state of manifestation (baruz) par excellence. (Reproduced from Iqtibas al-Anwar by Sh. Muhammad Akram Lahori and quoted by the Founder.)


124. Ibid., p. 146

“Our Holy Prophet’s being the Khatam al-Anbiya (the Seal of the Prophets) also vouches for the death of Jesus, peace of God be upon him, because if another prophet comes after him he no longer remains the Khatam al-Anbiya nor the chain of prophetic revelation (wahy-i nubuwwah) can be deemed to have ended. And if it be considered that Jesus will come as an ummati (follower) even then he shall not be devoid of the dignity of prophethood (shan-i nubuwwat). Although he shall also act upon the Shari’ah of Islam like other followers but it cannot be said that at that time he shall not be a prophet in God’s knowledge. And if he shall, however, be a prophet in the knowledge of God then we have to face the same objection that a prophet had come after the Khatam al-Anbiya, peace and blessings of Allah be upon him. This is derogatory to the Holy Prophet’s dignity and contradicts the explicit teachings of the Quran on this point. The Quran speaks nowhere about the second advent of the Messiah, son of Mary, rather the Finality of Prophethood (Khatm-i Nubuwwat) has been mentioned most expressly. And it is a mischief to differentiate between an old and a new prophet. Such a differentiation (tafriq) is to be found neither in the Hadith nor in the Quran. And the same general negation (naf‘i-i ‘am) is found in the Hadithla nabiyya ba’di (i.e., There will be no prophet after me). How audacious and impertinent it is then to stick to the sordid thoughts and disregard and ignore the clear injunctions of the Quran and accept the coming of a prophet after the Seal of the Prophets and resumption of the prophetic revelation after it had been cut off. Because in whomsoever exists the dignity of prophethood (shan-i nubuwwat) his revelation will undoubtedly be that of prophethood.”


125. Ibid., p. 147

“In Muslim and Bukhari we find the clear words, imamu-kum minkum (he will be your imam from among you) and amma-kum minkum (he will be from among you). This is the divine will. The words of the Holy Prophet (peace and blessings of Allah be upon him), that the Messiah, son of Mary, would be raised from amongst you as an arbiter (hakam) and judge (adl) would have agitated some minds as regards the finality of prophethood. To remove this misconception, the Holy Prophet (peace and blessings of Allah be upon him), further said that he would be a follower (ummati) from amongst you and would also be called Messiah by way of manifestation (baruz). Likewise the coming of Mahdi, which has been mentioned together with the Messiah, also suggests that the spirituality of the Holy Prophet (peace and blessings of Allah be upon him), will be manifested in Mahdi (ruhaniyyat ka maurad) by way of manifestation (baruz).”


126. Ibid., pp. 151, 152

“Just as the promised Imam has been called by the names Ahmad and Muhammad in relation to the characteristics gifted to him, likewise he has been called ‘Isa and Messiah, son of Mary, for the latter’s characteristics were to be found in him. It is evident that by the word Ahmad nobody can take that the Holy Prophet (peace and blessings of Allah be upon him) would himself return to the world. Similarly, the mere name ‘Isa does not indicate that Jesus Christ would come again in person to the world. Such a misunderstanding is caused by not grasping the essence of this prophecy. As a matter of fact, both these names suggest the appearance by way of manifestation (baruz).”


127. Ibid., p. 152

“Similarly by saying la nabiyya ba’di (there will be no prophet after me), he (the Holy Prophet) has definitely closed the door for the coming of a new or an old prophet.”


128. Ibid., pp. l63, 164

“Question: Is not a prophet needed to bear witness to the prophethood of our Holy Prophet (peace and blessings of Allah be upon him)?

Answer: No, otherwise another prophet (nabi shahid) would be needed for (witnessing) the prophethood of that witnessing-prophet. And you can imagine the consequences. Woe to them a thousand times who think that the nubuwwah of our Holy Prophet (peace and blessings of Allah be upon him), has not yet been proved, but will be proved when Jesus will come and bear witness to it!


Question: The Messiah would not come as a prophet but as a follower (ummati) although prophethood would be manifest in his dignity (shan).

Answer: When the dignity of prophethood (shan-i nubuwwat) would be manifested in him and he would be a prophet in God’s estimation, then undoubtedly his reappearance would be contrary to the finality of prophethood because, in fact, he would be a prophet and the coming of any prophet after our Holy Prophet (peace and blessings of Allah be upon him), is forbidden according to the Holy Quran.


Question: Can the like (mathil) of a prophet be considered a prophet?

Answer: The entire ummah agrees that a non-prophet becomes a substitute of a prophet by way of reflection (baruz), which view is implied in the hadithulama-u ummati ka anbiya bani Israel (the ‘ulama of my ummah are like the prophets of Israel). Here the Holy Prophet (peace and blessings of Allah be upon him) has declared the ‘ulama (learned) as the like of the prophets. In another hadith it occurs that the ulama are the heirs to prophets. Further, another hadith says that forty persons among the followers of the Holy Prophet (peace and blessings of Allah be upon him), would be on the pattern (qalb lit. heart, soul) of Abraham. In this report, the Holy Prophet (peace and blessings of Allah be upon him), has declared them to be the like of Abraham. And the words of God: ihdinas siratal mustaqim, siratal lazina an-‘amta ‘alaihim (guide us on the right path, the path of those upon whom Thou hast bestowed favours), and these words are agreed upon by the commentators to signify resemblance with the prophets (tashabbah bil anbiya) which is the main reality (asl haqiqat) underlying the discipleship (ittiba’). The Sufi (mystics) believe that a person is neither perfect in faith nor becomes righteous (salih) until he cultivates such a resemblance with the prophets in his faith (iman), deeds (a’mal) and character (akhlaq) that he himself becomes just like them. Thus it is unjust to advance a self-made argument as common litigants do, in utter disregard of what the religious books say. God has sent the prophets in the world in order to raise their likes therein. If it is not so, then the (institution of) prophet-hood becomes absurd (laghw). The prophets do not come to be worshipped, but the purpose of their advent is that the people may follow their precepts and acquire resemblance with them and by annihilating (fana) in them become as if they are one and the same. God says to the Holy Prophet in the Quran: ‘Say: If you love Allah, follow me, Allah will love you.’ Thus whom God loves is sure to win His favours. And following (ittiba’) also means the stage of annihilation (martabah fana) which raises one to the rank of likeness. This proposition is widely acclaimed and none denies it but an ignorant or a heretic.”


129. Ibid., p. 111

“It occurs in the Quran: ‘He makes His secrets known to none except a messenger whom He chooses.’ (The announcement of the secrets ghaib or the Unseen in a perfect (kamil) form is only the work of messengers and none else is given this status.) By messengers are meant those people who are sent by God whether they are nabi, rasul, muhaddath or mujaddid.

Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 267-268, See also Essence of Islam, Vol. 2

“””Has an impostor ever been granted respite for the propagation of his lies as God Almighty grants to the true recipients of His revelation? Has God not affirmed that false claimants of revelation and impostors would be seized? The Torah affirms that a false prophet shall be slain and the Gospel sets out that an impostor would soon perish and his followers would be scattered. Is there a single instance that a false claimant of revelation should have been granted respite over a period which has been granted to me since the publication of my claim of being the recipient of Divine revelation? If there is any such instance then let it be put forward. I claim emphatically that there has been no single instance of it since the beginning of the world. Is there anyone who should fear God Almighty and derive benefit from this firm and conclusive reasoning? I do not claim that an idol worshipper or an atheist or a claimant of Godhood is not granted long life, because these errors and such misguidance would be punished in the hereafter. But I do affirm that he who falsely poses as the recipient of Divine revelation is soon seized and his life is cut short. The Torah, the Gospel and the Holy Qur’an bear witness to this and so does reason. An opponent cannot set forth a single instance to the contrary from history.”””
Ayyamus-Sulah, p. 41, Ruhani Khaza’in, vol. 14, pp. 271–272 See also Barahin-e-Ahmadiyyah, vol. 5, p. 73 footnote, Ruhani Khaza’in, vol. 21, p. 93 footnote, see also the 2009 online edition of the Tadhkira

“”””In the Barahin-e-Ahmadiyyah I had mistakenly interpreted tawaffa as meaning ‘full reward’, which some of the maulavis cite as a criticism against me. They are not justified in this as I confess that I was mistaken in this. But there is no mistake in the revelation. I am a human being and am subject to human frailties such as mistake and forgetfulness like other human beings, though I know that God does not leave me under the influence of a mistake. I do not, however, claim that I cannot be mistaken in an interpretation. Divine revelation is free from mistake but man’s words are not free from the possibility of mistake, because forgetfulness and mistake are essential human characteristics.”””

Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 274-275, See also Essence of Islam, Vol. 3

“””The Meaning of Dajjal Circuiting the Ka‘bah
Our Holy Prophet (peace and blessings of Allah be upon him) saw in a vision that the Dajjal was performing the circuit of the Ka‘bah, and was doing it stealthily, like a thief, so that he could destroy the Ka‘bah whenever the opportunity offered…. Obviously, no one can say that the Dajjal would actually become a Muslim and perform the circuit of the Ka‘bah. Every intelligent person will interpret this revelation as a vision through which the spiritual condition of the Dajjal was revealed to the Holy Prophet (peace and blessings of Allah be upon him), and that this allegory presented itself to him in a vision in which he saw the Dajjal was circuiting the Ka‘bah like an actual person. What it meant was that the Dajjal would be a bitter enemy of Islam and would hover around the Ka‘bah with evil intentions. We know that just as the watchman goes around the houses at night, so does a thief. But while the watchman seeks to protect the houses and to catch the thief, the thief’s motive is to steal and plunder. Thus the interpretation of this vision of the Holy Prophet (peace and blessings of Allah be upon him) is that the Dajjal will be preoccupied with trying to violate the sanctity of the Ka‘bah, while the Promised Messiah, who was also seen performing circuit of the Ka‘bah, would be busy protecting the House of Allah and trying to apprehend the Dajjal.””””
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, p. 288, See also Essence of Islam, Vol. 1

“”””Safeguarding of the Holy Qur’an There is a promise in the Holy Qur’an that God would safeguard Islam at the time of trials and dangers as is said:

‘We Ourself have sent down this Admonition and We shall surely safeguard it.’—al-Hijr, 15:10 [Publisher]

According to this promise God Almighty safeguarded His word in four ways. First, by means of those who have committed the Holy Qur’an to memory, its text and sequence were safeguarded. In each century there have been hundreds of thousands of people who had committed this Holy Word to memory and thus safeguarded it in such a way that if they were asked about one word they could recite its context. In this way, the Holy Qur’an was safeguarded against verbal perversion in every age. Secondly, through great divines who were bestowed an understanding of the Qur’an in every century, who interpreted the Qur’an with the help of the Ahadith, and thus safeguarded the Holy Word of God and its holy teaching against the perversion of its meaning in every age. Thirdly, through scholars who set forth Qur’anic teachings in the light of reason and thus safeguarded the Holy Word of God against the attacks of short-sighted philosophers. Fourthly, through those upon whom spiritual bounties were bestowed who safeguarded the Holy Word of God in every age against the attacks of those who denied miracles and spiritual insights.”””
Ayyamus-Sulah, pp. 59–60, Ruhani Khaza’in, vol. 14, p. 294, see also the 2009 online edition of the Tadhkira

The title ‘Messiah’ is bestowed upon a righteous person whose touch is blessed by God….It is also applied to the Antichrist through whose evil nature and influence calamities, atheism, and faithlessness would be propagated….This is the connotation that has been conveyed to me by Allah the Almighty.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 294, See also Essence of Islam, Vol. 3

“””The word ‘Messiah’ refers to the truthful one whose Masah (i.e. touch) as been blessed by God, and whose breath, word and speech have been given the power to give life. This word particularly applies to the Prophet who does not wage war and reforms mankind through his spiritual power alone. As against this, the word ‘Messiah’ also applies to the Promised Dajjal whose evil power and influence produce calamities, atheism and faithlessness. Even without employing coercive means to destroy the truth, he can make righteousness and love for God grow cold merely by concentration, speech, writing, association and by the influence of his satanic spirit. On the other hand, misconduct, drunkenness, lying, promiscuity, materialism, fraud, tyranny, oppression, famine and epidemics become the order of the day. These are the meanings which emerge from a collective study of standard Arabic lexicons like Lisan-ul-‘Arab; and these are the meanings which God has disclosed to me.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 296-297, See also Essence of Islam, Vol. 3

Remember, it is also written about the Messiah—the bearer of spiritual blessings, whose advent in the latter days has been promised to the Muslims—that he would slay the Promised Dajjal. But it does not mean he will actually kill him with a gun or a sword. What it means is that he will do away with all deceitful innovations in religion. A study of Ahadith reveals that Dajjal is actually the name of Satan. And the people whom Satan will employ to serve his purpose are also metaphorically called Dajjal, because they are like his limbs. The following verse of the Holy Qur’an means that the creation of God is far greater than that of men:

Al-Mu’min, 40:58

It refers the people concerning whom it is written that they would make great inventions in the latter days and will try to interfere with God’s creation. According to the commentators [of the Holy Qur’an], the people mentioned here are actually the Dajjal. This indicates that Dajjal does not mean one single person, or else the expression Nas [people] would not have been applied to
him. The word undoubtedly refers to a group of people. The group that acts under the command of Satan is called Dajjal. This is also indicated by the sequence of the Holy Qur’an which begins with the verse:

‘All praise belongs to Allah.’—Al-Fatihah, 1:2

‘Who whispers into the hearts of men, from among the Jinn and
mankind.’— Al-Nas, 114: 6-7

In this verse too the word Nas refers to the Dajjal….Mentioning these people at the end also indicates that this group of people will be supreme in the latter days, and they will be accompanied by:

Al-Falaq, 113:5

i.e., Christian women who will go from house to house seeking to separate wives from their husbands, and to break the bond of marriage.

It should never be forgotten that the last three chapters of the Holy Qur’an contain a warning about the age of Dajjal and we have been enjoined to seek refuge with God against the mischief of that time. This is an indication that the mischief of those days will only be dispelled through the heavenly light and blessings which the heavenly Messiah will bring with him.”””
roohani khazyian 14 -page 300 (ayam alsulah)

“that their (afghani) women meet and talk freely to their betrothed, some of their tribes (afghani) do not make distinction between being engaged and being in the Nikah. (mga is clever how he use the words, here he is saying  that even if one is engaged they would carry on as a married couple) women meet their fiancé openly and talk freely. Hazrat Maryam Sadiqa to go out with her fiance Yousaf freely, is the firm testimony on this Israeli tradition. Women of certain coastal tribes (afghani) cross the boundaries with their fiances to the extent that they get pregnant before the Nikah, they do not get frowned upon, and they push aside the issue laughing and joking about it. Just like Jews, they, being betrothed see it a kind of nikah, during which the is set too.”

Transliteration: “muslun un kay baaz qabial (tribes) main naata aour nikah main kutch chandan (little) faraq nahin samaghtay aour aurteen (women) apnay mansoob kay saath bilaa takaluf miltee hain aour batain kertee hain. Hazrat Maryam sidiqa kaa apnay mansoob yousaf kay saath kabal nikah kay phirna (go out) us israeely rasam per pukhta shahadat hai. Magar khawateen serhadi (women from serhad-coastal area) kay baaz kabail main yaiy mamaaslat aourton kee apnay mansoobon say hud say ziaada hoti hai, hutta kay baaz aoukaat nikah say pehlay hamal (pregnancy) bhee ho jata hai, gis koo buraa naheen mantay bulkay hunsee (laugh) thathay (laughing matter) main baat ko taal daitay hain, kayounkay yahood kee taraah yay loog natta (engagement) ko aik kisam kaa nikah hee jantay hain gis main pehlay mehr bhee muqarar ho jataa hai.

“”5th point is their customs, which are similar to Jews, as their tribes don’t make a difference between regular relationship and marriage. Ladies meet their fiance quite often. Hazrat Mariam used to meet with her fiance Yousaf (Yusuf)(Joseph) before marriage, this is quote sufficient evidence of jewish customs. But these customs are too much between women of tribes of Sarhad, some of these women even get pregnant before nikah (marriage), and its not considered bad, people used to get-away with it and laugh, because like jews they believe “this-arrangement” to be like a nikah, because before it they fix a dowry for it…”


Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 302-303, See also Essence of Islam, Vol. 1

“””The holy books of the Jews state clearly that a saviour like Moses will be sent for them. This means that he would appear at a time when the Jews would be passing through a state of suffering and humiliation as was imposed upon them in the time of Pharaoh. Then they would be delivered from torment and disgrace by believing in him. There is no doubt that our lord and master Muhammad, the chosen one [peace and blessings of Allah be on him] was the personage for whom the Jews had been waiting throughout the ages and in whom the prophecy of the Torah was most clearly fulfilled. When the Jews believed in him many great kings were raised among them. This is clear proof that God Almighty forgave their sins because of their accepting Islam and had mercy on them as was promised in the Torah.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 306-307, See also Essence of Islam, Vol. 4

“””Resemblance of the Jama‘at to the Companions of the Holy Prophetsa
Just consider whether, during the last thirteen hundred years, anyone has experienced a time which is so similar to the time of the Holy Prophetsa. Our Jama‘at, which has been established in this age, resembles in many respects the Companionsra of the Holy Prophetsa. Our people witness miracles and signs such as the Companionsra witnessed and gain light and certainty
from fresh heavenly signs and support as the Companionsra did. They endure, in the cause of Allah, the mockery and derision and reproaches of people, and bear persecution and boycotts, just as the Companionsra endured. They lead pure lives helped by clear heavenly signs and supports and wise teachings, as did the Companionsra. There are many among them who weep during their Prayers as the Companionsra wept—so profusely that their places of prostration were dampened. Many of them see true dreams and are honoured with Divine revelations, as was the case with the Companionsra. Many of them spend their hard-earned money in promoting the activities of the Jama‘at, purely for the sake of winning the pleasure of God Almighty, as did the Companionsra. Many among them keep death in mind and are gentle of heart and tread the path of true righteousness, as was the practice of the Companionsra. They are the party of God who are supported by God Himself and whose hearts He is purifying daily and whose bosoms He is filling with the wisdom of faith and whom He is drawing towards Himself through heavenly signs, as He did with the Companionsra. In short, this Jama‘at exhibits all those signs which are implied in the verse:

Others from among them.— Al-Jumu‘ah, 62:4

The Word of God Almighty was bound to be fulfilled.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 308, See also Essence of Islam, Vol. 3

Meanings and Significance of the Seal of Prophethood In Islam, the door to Prophethood which claims to be independent (of the Holy Prophetsa) is closed.”””
Ayyam-us-Sulh, p. 74; RK, vol. 14, p. 309, taken from the Lahori-Ahmadi blog,

“Since the purpose is only to testify to the truth of the true religion by means of signs, the signs sent by God, whether through a nabi or through a wali, are of the same rank because the Sender is the same. It is utter ignorance and folly to think that if God sends some Divine assistance at the hands of and through a nabi, then it is greater in power and grandeur, but if it is sent through a wali it is less in power and grandeur. … It is admitted that the miracle of a wali is the miracle of the prophet whom he follows, so when this is the case then it is not the work of the honest to draw a distinction between the miracles.” 

Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, p. 323, See also Essence of Islam, Vol. 1

“”””The five pillars on which Islam is based are part of our faith. We hold fast to the Word of God, the Holy Qur’an, to which we are commanded to hold fast. Like Faruq (may Allah be pleased with him), we announce that the Book of Allah suffices us, and like ‘Ayesha (may Allah be pleased with her), when there is a difference between the Qur’an and Hadith, we give priority to the Qur’an. We believe that there is no one worthy of worship except Allah and that our lord and master, Muhammad, the chosen one [peace and blessings of Allah be on him] is His Messenger
and is Khatam-ul-Anbiya’. We believe in angels, the true nature of resurrection (spiritual resurrection) of the bodies, the Day of Judgement, Heaven and Hell. We believe that whatever the Glorious and Majestic God has stated in the Holy Qur’an and whatever the Holy Prophet
[peace and blessings of Allah be on him] has said, is true. We believe that whoever subtracts the smallest particle from the law of Islam or adds to it, or lays the foundation of neglecting obligations and of indifference towards them, is without faith and is turned away from Islam.
I admonish the members of my Community that they should have true faith in the credo that:

There is no one worthy of worship except Allah and Muhammad is the Messenger of Allah.

and that they should die in this faith. They should believe in all Prophets and all books, the truth of which is affirmed by the Holy Qur’an. They should observe the fast and perform the Salat and pay the Zakat and perform the pilgrimage and carry out all that God Almighty and His Messenger have prescribed and should abstain from all that they have forbidden and thus conform in every respect to Islamic commandments. We consider it our duty to accept all that is supported by the consensus of the righteous ones who have passed away and all that is considered as part of Islam by the consensus of the Ahl-i- Sunnat. We call to witness the heaven and the earth that this is our faith.”””
Ayyamus-Sulah, p. 89 footnote, Ruhani Khaza’in, vol. 14, p. 326 footnote, see also the 2009 online edition of the Tadhkira

“””When Atham refused to make an affirmation on oath, I received another revelation to settle the matter to the effect that if Atham is right in his claim that he had not in any way turned to the truth, then he will be granted life and if he is false in that claim, he will die at an early date.””
Ayyamus-Sulah, pp. 91-92, Ruhani Khaza’in, vol. 14, pp. 328-329, see Hidden Treasures also

“””Had my claim been put forward on my own, you would have been free to reject me, but if God’s Holy Prophet bears witness for me in his prophecies and God manifests His signs in my support, then do not wrong yourselves by rejecting me. Say not that you are Muslims and have no need of accepting any Messiah.

I tell you truly that he who accepts me accepts Him who had prophesied about me thirteen hundred years in advance, and had indicated the time of my appearance, and had specified my function; and he who rejects me rejects Him who had commanded that I should be accepted. “””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 328-329, See also Essence of Islam, Vol. 4

“””If I had made a claim on my own, you would be free to reject me, but if God’s Holy Prophetsa bears witness for me in his prophecies and my God Himself manifests His signs in my support, then do not wrong yourselves [by rejecting me]. Do not say that since you are Muslims you do not need to believe in any Messiah. I tell you truly that he who accepts me accepts him who prophesied about me thirteen hundred years ago and pointed out the time and age and the hallmarks of my mission. He who rejects me, rejects him who commanded that I be accepted.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 341-342, See also Essence of Islam, Vol. 4

“””O ye people, fear God and make true peace with Him and put on the garments of righteousness. Let every mischief depart from you. God has unlimited wondrous powers. He has limitless mercy and grace. He it is Who can dry up a terrible flood in an instant. He it is Who can cast away fatal calamities with a single stroke of His hand. But these wonderful powers of
His are manifested only to those who become wholly His. Only those witness these extraordinary manifestations who, for His sake, bring about a holy change in themselves and fall down prostrate at His threshold; who become pure like the drop of water which develops into a pearl; and who, being melted by the heat of love and sincerity and devotion, begin to flow towards Him. He takes care of them in misfortunes and delivers them in a wonderful manner from the conspiracies and designs of their enemies and safeguards them against situations of ignominy. He becomes their guardian and their ally and helps them in their difficulties when no human being can render them any help and His hosts descend in their support. How grateful should we be that our God is Beneficent and Powerful! Will you then desert such a Dear One? Will you transgress His limits for the sake of your unholy selves? It is better for us to die seeking His pleasure than to continue living impure lives.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 342, See also Essence of Islam, Vol. 2

In the Holy Qur’an more emphasis has been laid on virtue and righteousness than on any other commandment. The reason for this is that righteousness bestows the strength to resist all vice and urges progress towards all good. Righteousness is in all circumstances a charm that guarantees security and is a citadel for safeguarding against all harm.

A righteous person can avoid many vain and harmful contentions that often lead other people to ruin. They sow the seed of dissension among the people through their hasty actions and suspicions and lay themselves open to objection.”””
Ayyamus-Sulah, p. 109, Ruhani Khaza’in, vol. 14, p. 346, see also the 2009 online edition of the Tadhkira

“””On one occasion I received the revelation:

Meaning that [Arabic] O Messiah, who has been sent for the good of mankind, help us to be delivered from the plague.

I consider that ‘Adwa here means the plague.”””
Ayyamus-Sulah, pp. 120–121, Ruhani Khaza’in, vol. 14, p. 320, see also the 2009 online edition of the Tadhkira

“””February 1898
I have learned through a spiritual means that this disease [the plague] and itching have the same essence and I believe that this is probably true because the remedies for itching all contain mercury or sulphur and it is imagined that such medicines might be helpful in the case of plague also. If the essence of these two disorders is the same it would not be a matter for surprise if inducing the disorder of itching would reduce the chances of being affected by
the plague. This is a mystery of the spiritual methods from which I have benefited. If those who are occupied in research could pay attention to it and would take steps to spread the disorder of itching among those who are likely to be victims of the plague, it might be that the germs of
plague might thereby be dissolved and the spread of the plague might be checked. But the attention of the Government and physicians is also dependent upon the will of God. I have mentioned this purely out of human sympathy as this idea came to my mind with such force that I could not resist expressing it.”””
Ayyamus-Sulah, Ruhani Khaza’in, vol. 14, p. 353, via Aaqa Ka Ghulam (27:00 minute mark)

MGA refers to esa (as) as Yasu
AYYAM USSULEH PAGE 360 Ruhani Khazain Vol 14

“It is pertinent to mention that so far no success could have been achieved in prevention and remedy of this diseases (plague). I have been spiritually informed that the main source of scabies and plague is one and the same. I suppose that this is correct. Because contents of sulphur and and mercury are efficacious in curing scabies. It is believed that this remedy is also beneficial for plague. Since the root cause of both the diseases is same hence no wonder that the spread of scabies would curtail the spread of plague. This is one of the secrets of spiritual rules from which I take benefit. Now those who are experimenting, may try to spread scabies, by way of giving injections to those where plague out break is certain. So i believe the spread of scabies would dissolve the substance of plague and in this way we would be protected from plague. but govt and doctors can pay attention to this remedy only if Allah wills so.””

The scan

Ayyamus-Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see Hidden Treasures also

“”…I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour, terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
Announcement of Plague, February 6, 1898, Majmu‘ah Ishtiharat, vol. 3, p. 5, Ayyamus-
Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see also the 2009 online edition of the Tadhkira

“””(A) Today, Sunday February 6, 1898, I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour,
terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 394, See also Essence of Islam, Vol. 4

“””Significance of the Title ‘Mahdi’
The one who was to come was named Mahdi, to indicate that he would acquire the knowledge of the faith from God Himself, and would not acquire the knowledge of the Qur’an or Hadith from a teacher. I can state on oath that such is my case. No one can prove that I have had a single lesson of the Holy Qur’an or Hadith or Tafsir from any human being or have been the pupil of any commentator of the Holy Qur’an or scholar of Hadith. This indeed is the status of Mahdi, which has been bestowed upon me on the pattern of the Prophethood of Muhammadsa. I have been taught the mysteries of the faith directly, without any intermediary.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 396

Mirza Ghulam Ahmad: Prophet Muhammad ﷺ father died after he was born, and his mother died by the time he reached the age of 6 months. 
RK vol 14, page 403, ayamusuleh

“””I have repeatedly said and say it now that For the salvation and blessing of human being, my prayers, my attention and my person are instrumental more than any human, there is none to compete with me in this regard. God would disgrace those who would compete to me. It is me for whom God has stated : وماکان اللہ لیعذبہم وانت فیہم۔وماکان اللہ معذبہم وھم یستغفرون۔ But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness. (8:33) Al-Quraan al Karim.”””


Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

“”””(A) This is a Hebrew word meaning: Deliver us. This resembles the revelation I received:

[al-Badr, vol. 2, no. 16, May 8, 1903, p. 122]

[Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
_____________________________________________________________________________________________Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

(A)”””The pain of child-birth took her to the trunk of a date palm. Thereupon, she said: I wish I had died before this. Then Allah safeguarded them from the evil of that day.””

At that time I saw [in a vision] that, in the inner courtyard, my wife was suffering greatly from the pangs of childbirth and reached my bed with great effort.

(B)Translation: [Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 406-408, See also Essence of Islam, Vol. 3

“””I say with full confidence that no one can match the blessings that God Almighty has manifested for people in consequence of my resolve, attention and supplications, and soon He will manifest many more signs till my opponents will have to accept my claim. I have often said
that I have been bestowed two kinds of blessings: those of Jesusas and those of Muhammadsa. I know on the basis of knowledge bestowed on me by God Almighty that the degree of acceptance that can be achieved by my supplications on behalf of the problems of the world cannot be achieved by the supplications of others and the religious and Qur’anic insights, verities, and mysteries which I can set forth at the highest level of composition, cannot be set forth by anyone else.

If the whole world were to combine against me for such a test, I would emerge victorious. If all people were to confront me, I would, by the grace of God Almighty, prevail over them. O Muslims! You have among you commentators of the Holy Qur’an and Ahadith, and those who claim knowledge and understanding of the Holy Qur’an, and boast of their learning and eloquence. There are others who style themselves as mystics of different orders like Chishti, Qadri, Naqshbandi, Suharwardi etc. Arise and bring them to confront me! If I am false in my claim that both these kinds of blessing, those of Jesusas and those of Muhammadsa are combined in me, and I am not the person in whom they were to be combined and who
was to be Dhul-Buruzain [a manifestation of both] I will be defeated in this contest. Otherwise I shall emerge supreme. By the grace of God, I have been bestowed the capacity to exhibit signs of worldly blessings, like Jesus, and to exhibit Muhammadi signs in the shape of setting forth verities, insights, subtle points, and mysteries of the Divine Law. And I have been granted extraordinary eloquence to accomplish these matters. I am certain that, by the grace of God, and by virtue of His design, there is no one on earth today who combines both these capacities in him. It has already been foretold that the one in whom these two capacities are combined would appear in the latter days. One half of his person would reflect Messianic glory and the other half would display the glory of Muhammadsa. I am that person. Let him who so desires, look at me, and let him who wishes to test me, do so. Blessed is he who does not hold back, and most unfortunate is he who chooses darkness while there is light.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 424-425, See also Essence of Islam, Vol. 3

“””I have also proved that it is essential for the Promised Messiah to appear at the time of Gog and Magog. Since Ajij, from which the words Gog and Magog are derived, means ‘fire’, God Almighty has disclosed to me that Gog and Magog are a people who are greater experts in the use of fire than any other people. Their very names indicate that their ships, trains and machines will be run by fire. They will fight their battles with fire. They will excel all other people in harnessing fire to their service. This is why they will be called Gog and Magog. These are the people of the West, as they are unique in their expertise in the use of fire. In Jewish scriptures too it was the people of Europe who were described as Gog and Magog. Even the name of Moscow, which is the ancient capital of Russia, is mentioned. Thus it was preordained that the Promised Messiah would appear in the time of Gog and Magog.”””
Ayyamus-Sulah, p. 177, Ruhani Khaza’in, vol. 14, p. 426, see also the 2009 online edition of the Tadhkira

“””God Almighty has revealed to me that there are many who are of my Jama‘at and have not yet joined it but who are its members within God’s knowledge. I have repeatedly received with reference to them the revelation:

[Arabic] They will fall into prostration, supplicating: Our Lord forgive us, for we were in error.””

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Announcements about Barahin-i-Ahmadiyya 1879–1882

The Barahin-e-Ahmadiyya Vol. 1&2 was published in 1879. We have found many announcements from Majmoo-e-Ishtihaarat, Collection of Advertisements.

Some announcements that MGA published in terms of BA in 1879
“To publish such a huge book is very difficult without the help of Muslim brothers. And the reward to help in such an important project is not hidden from even an ordinary Muslim. Therefore it is requested from the faithful brothers that they should participate in this good work and help in its publication. If rich people give just one day expenditure of their kitchen, this book will be printed easily, otherwise this shining moon will remain hidden. Or else, all such persons who can afford, with the intention of purchasing the book, send Rs. 5 with their applications to me. As the book is published, it will be posted to them.” (Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 pp.11-12, Advertisement dated May 1879).

“Anyone who will refute the proofs given in this book …..I will give up all my assets worth Rs. 10,000 and hand over to him everything.” (Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 pp.11-12, Advertisement dated May 1879).

“It should be known to my Religious Brothers and Honorable Mannered and Supporters of Religion of Islam and the Followers of Sunnah of Prophet (SAAW) that this humble self has compiled such a book on truthfulness of Quran and the truthfulness of Islam that after reading it the seeker of the truth will have no choice but to embrace Islam ……. to publish such a huge book is very difficult without the help of Muslim brothers. And the reward to help in such an important project is not hidden from even an ordinary Muslim. Therefore it is requested from the faithful brothers that they should participate in this good work and help in its publication. If rich people give just one day expenditure of their kitchen, this book will be printed easily, otherwise this shining moon will remain hidden. Or else, all such persons who can afford, with the intention of purchasing the book, send Rs. 5 with their applications to me. As the book is published, it will be posted to them.” (Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 pp.10-12, Advertisement dated May 1879). 

“….the beautiful script and writing and fine paper etc. necessities and care with which this book will be published, the real value of this book was not less than Rs.20. But only on the hope of and with a view that certain rich and ambitious Muslims will pay full attention and thus the loss incurred due to low price would be compensated, price was fixed at Rs.5 only. But this did not happen and I have also grown tired of waiting…..” (Advertisement dated 3rd Dec. 1879, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 13).  

When MGA first went to get Braheen-e-Ahmadiyya VOL.1 Published

“When he (Mirza Ghulam) came for the first time to my press, he sat on a pillowed seat and I sat on one seat and he discussed with me about the book, looking at his dozy eyes, I thought that perhaps he uses opium, as is commonly the habit of rich people, but when I heard his talk or speech and thought about the articles of Braheen-e-Ahmadiyya, I was amazed at the condition of an Opium use is not like this, such man cannot write like this.  Then Hazrat Sahib went awat…..Now I regretted my first mistake and repented it and know very well that it is the intoxication of divine knowledge and not that of opium as I first thought.”””

Statement of Qadiani Sahabi, Sheikh Noor Ahmad Sahib, Owner of Riaz Hind press, Al-Fazl, Newspaper, Qadian, vol. 34, No. 194, dated 20th August 1940.

Some announcements that MGA published in terms of BA in 1880, which were included in BA2
“…. Alas! Many among the Muslims have forgotten this blessed principle and  such basic great (task) on which the development and elevation of religion was dependent, have totally abandoned it and other nations whose holy scriptures do not instruct them on this issue, out of their hearty actions to promote their religion enthusiastically, practicing the subject of ‘assist’….” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36). 

Some announcements that MGA published in terms of BA in 1882, after BA1-2
“… now the real cost of the book is Rs.100 and instead Rs.10 or 25 was fixed. Thus even this small amount if Muslims do not pay in advance then as if they are obstructing this task from fulfilling….” (Advertisement dated 1882 in Braheen-e-Ahmadiyya part 3, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 34).


“Although there is a big group of Muslims in this country Hindustan and some of them are well-off and well-heeled, except for a small group (of rich, ministers and office-bearers), most are coward, closed-hearted and miser in participating in good deeds, their thoughts are just limited to their carnal desires and their minds are putrid with worthless self-sufficiency. These people do not consider religion and requirements of religion as an entity. Yes on the occasion of their name and honour they are ready to squander away their entire household.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36)

“Purely for religion, ambitious Muslims (like My Lord and My Master Hazrat Khalifa Syed Mohammed Hasan Khan Saheb Bahadur, Prime Minister, Patiala) are so few that there is no need to count them on fingers.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36)

 “…. certain people even if they spend on religious matters, they do so in ritualistic manner, not actually with the intention of completing some requirement. For instance, seeing someone making a mosque, another one who is his opponent will also make a mosque in competition and whether it is really needed or not, but he spends thousands of rupees. Nobody thinks that in this age most important is to publish the religious knowledge, and they do not realize that if people will not remain religious who will pray in these mosques; they want the strength and growth of religion only with strong and tall minarets of stones, and only with beautifully calligraphic marbles they want the beauty of their religion …… like Jews want to become only superficial observers. Neither they perform the obligations of religions appropriately, nor they know how to perform it, nor do they care about knowing it.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36-37)

“Although this is admitted that our nation spend uncountable amount on so-called charities and alms but alas many people do not what is the real good deed and in the distribution of money they do not observe what is better and appropriate place (to spend), and blindly keep on spending inappropriately. And when they have exhausted all their hearty desires on spending at such unsuitable places, then on the occasion of real obligation they are incapable to spend……. this is the character of those in whom because of truth of spirit does not excite the power of benevolence and beneficence, rather only with their own greed; for instance after getting old in old age the desire arises to get an excuse of getting ease in the hereafter by making a mosque and getting a constructed house in paradise. And their empathy for real good deed is such that if the entire boat of Religion sinks in front of their eyes or the entire religion is destroyed at once, yet their heart does not move a bit and they don’t care about the religion remaining or vanishing. If they have the pain, it is for the world, if anguish it is for the world, if love it is for the world, if they trade it is for the world, and world also as other nations have it they do not possess.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 37-38)

“Since this (book) was a GREAT VICTORY on opponents of Islam and the goal of the heart and life of believers, therefore I had great trust on the ambitions of Rich people of Islam that they will greatly value such astounding book and whatever hardships are coming in the way of publishing such a book, they would whole-heartedly pay attention in removing them, but what can we say and what can we write, and what can we write. Allah is the helper and Allah is better and will remain. (This is what happens when one is looking at the pockets of people rather than having trust in Allah – Rashid) (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 38)

“150 copies of first part that had been published, I had sent them to BIG AMEERS and RICH PEOPLE and LORDS and it was hoped that the courageous rich people will send the price of book (which is very small) in advance ….. but except for one or two there was silence from everyone.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 38)

“Arya Nation (Hindus) are so ambitious and motivated and united nation that on a trivial matter which has no basis in their religion they get united and thousands of rupees are collected in no time. Thus such a nation which can unite ambitious and get motivated on useless matter, one can imagine what they would do for some grand matter. Apathetic Muslims should bury themselves alive. If they do not have love for God and Prophet why do they claim Islam. Is this Islam that they spend unlimited amount on wicked (Khabees) things and following their carnal desires and with the intention of upholding their honour, and spending not even a single penny on the love of God and Prophet and sympathy…” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 51)

“Most Muslim ameers (rich men) considers that religion is such a thing which needs help from poor people and rich are exempted from it, who should not even share this burden.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 51)

“Although I had advertised that because of the increase in volume of the book, price of Rs.100 is appropriate so that those who can afford it will act accordingly, since it was sold to the poor for only Rs.10 …… but except for 7/ 8 persons everyone entered the fold of poor …” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 51)

“Miser and stasher Muslims who are known by big titles and names and like Qaroon are stashing away lot of money ….. ” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 52)

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Mirza Ghulam Ahmad said that all sects of Islam, all other religions would decline everyday and Ahmadiyya would grow until it takes over the world

We all know how MGA claimed that in 300 years from 1903, all of the world would become Ahmadi. We also know how MGA said that as a result of the plague, people of all religions would die in staggering numbers and Ahmadi’s would take over the world in this manner. We have found another reference from the english-Review of Religions of November 1912, see page 475-477. In this essay, Ahmadiyya editors (Maulvi Sher Ali was the main editor in 1912) write that MGA received a revelation back in 1883, which was published in the Barahin-i-Ahmadiyya vol. 4 of 1884, its basically a copy and paste of 3:55 of the Quran, which MGA claimed as his own revelation. In 1912, in this article, they specifically extract a line from this verse, “and will place those who follow thee above those who disbelieve”. Ahmadiyya editors/maulvies claim that this sentence, in this verse, means that Ahmadi’s would eventually take over the world.

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Is Humanity First distributing hand sanitizer now?

Humanity First is under the supervision of the Khalifa, Mirza Masroor Ahmad, however, it is discreet and secret. In the USA, the Khalifa’s brother, Mirza Maghfoor Ahmad is in-charge. The Management team is informal, in reality, the Khalifa is running the organization from the UK and has his cronies in each country carrying out his orders. Ahmadi’s always cry of persecution, however, humanity first operates freely in Pakistan. The Mirza family went out of their way and bribed the United Nations via the UK and gained Special Consultative Status with the Economic and Social Council of the United Nations. However, this was all done fraudulently, Humanity First is basically a tabligh arm of the Mirza family aka Ahmadiyya INC. These same people his money in Panama and got caught during the leaking of the Panama Papers a few years ago. Nevertheless, the Mirza family is using their non-profit status as a method to spread Ahmadiyya, not to genuinely help people. Even the Catholic church has spread throughout the world using similar methods. They have even admitted to raping little boys, and still aren’t shut down. In fact, half of Africa is Christian, and this happened just in the past 200 years, via Christian missionaries, free schools, hospitals and medicine. Ahmadi’s have a lot to hide however, since MGA prayed for the plague to kill off the majority of the world. Further, Humanity First might have been in-concert with Ahmadi-Maulvies who were spreading lies about the number of Ahmadi conversions in the mid-90’s early 2000’s.
_____________________________________________________________________________________________Pics of the new hand sanitizer

In two countries in South #Asia, our local Humanity First teams have been making their own hand #sanitizer based on guidance from World Health Organization (WHO) and have distributed over 13,000 bottles to the most vulnerable in those communities.

Even without hand sanitiser, the best option is to take care when touching surfaces, avoid touching your face and to wash your hands regularly using soap and water.(this was found on a facebook posting by an African Ahmadi).

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In 1890, Mirza Ghulam Ahmad denied the miracles of Solomon (as) communicating to Ants via Quran

As soon as MGA began writing in the Barahin-i-Ahmadiyya, he immediately denied the miracles of Esa (as) as given in the Quran. However, in that book series, he avoided Quran 27:16–22, which discusses how Solomon and David (as) were given a special favor by Allah and allowed to communicate with animals, like birds and ants, in fact, MGA never commented on these specific verses in his entire life. He did call himself Solomon (as)(nauzobillah in the BA-4 and even said, “””Thus, We taught those Signs to Sulaiman [Solomon], meaning my humble self””. However, its unclear what MGA was getting at or setting up. It’s important to note that in 1886, MGA confirmed that Muhammad (saw) did miraculously split the moon, however, after his death it was denied. Similarly, MGA agreed with the common concept of Jinn in Islam, however, after he died, Ahmadi’s denied it also. By 1890, in Izala Auham, MGA denied the physicality of this miracle also. MGA copied Sir Syed’s entire playbook when it came to denying miracles and the unlimited abilities of Allah. In the same book, MGA discusses Chapter 27 again, however, the verses are 43-46-ish. Which was the small miracle of making glass appear to be invisible, in Izala Auham, MGA and his team wrote: “””It appears that this miracle of Jesus was purely intellectual like the miracle of Solomon. History reveals that in those days people were inclined towards the useless pursuit of sleight of hand, which astonished the common people.””. Thus, MGA accused the Jewish prophets of God of deceit.  In the below, we have presented all the quotes in terms of Solomon (As) and his miracles in the earliest sources of Ahmadiya. Obviously, in 1917, Muhammad Ali totally denied all the miracles of Solomon in his english commentary of the Quran. Finally, this story started from the Torah (see Proverbs), the Quran simply confirmed it like it confirmed the physical ascension of Idris (as) aka Enoch. Just like it confirmed that Esa (as) flew up to heaven and sat down at the right hand of God.

The islamic position in 2020
Communicating with animals and insects hasn’t been discovered yet. We haven’t figured out the frequency, however, in the future its possible. MGA lived in 19th century science and thus was limited. Einstein hadn’t even written his concept of space-time, nor had the Wright brothers proved that vehicles can fly. Thus, MGA and Ahmadiyya represent an older model of science, and the islamic world in 2020 reflects all the newest scientific discoveries.
_____________________________________________________________________________________________The Quote from BA4, see the online english edition, page 439
“””Thus, We taught those Signs to Sulaiman [Solomon], meaning my humble self. People denied them wrongfully, though their hearts believed [in them]. So, We shall soon strike terror in their hearts. Say, Light has descended from Allah, so do not reject it if you are believers. Peace be on Ibrahim. We purified him and delivered him from grief. We Ourself have done this; therefore you
should follow in the footsteps of Ibrahim.”””

The same quote from the 2009 online english edition of Tadhkirah is a bit different

“””We have instructed Sulaiman [Solomon], meaning this humble one, in those Signs. People have denied them wrongfully and arrogantly, although their hearts have believed in them.”””

Izala-e-Auham, Ruhani Khaza’in, vol. 3, pp. 251-263, footnote, See also Essence of Islam, vol-3, pages 218–226

“”””Miracles of Jesus
Certain Muslim sects believe that Jesus used to fashion different types of birds and used to invest them with life by breathing into them. On this basis I have been asked that as I claim to be the like of Jesus I should also fashion a bird and make it come alive by breathing into it. It is alleged that millions of birds created by Jesus fly about everywhere and that the like of Jesus should also create some birds.

The answer to all these superstitions is that the verses on which they are based are allegorical and it is the height of faithlessness and patent repudiation of the basic values of Islam to construe them as meaning that God Almighty had deliberately associated Jesus in His attribute of creation; inasmuch as it would be a negation of the Godhead to believe that God Almighty should invest someone else with His special attributes and His Divinity. One of these people was asked if he could distinguish those birds that had been created by God from those that were created by Jesus, but he confessed by remaining silent that he was unable to do so.

The doctrine that some birds are the creation of God Almighty and some are the creation of Jesus is altogether vicious and amounts to polytheism. Anyone holding such a belief cannot be a Muslim….

The miracles of Prophets are of two types. One are heavenly manifestations, in which human design and reason have no part, such as the splitting of the moon, which was a miracle of our lord and master, the Holy Prophet (peace and blessings of Allah be upon him) and was manifested by the limitless power of God Almighty as a sign of the greatness of a righteous and perfect Prophet. Secondly, intellectual miracles, which are manifested through the extraordinary intelligence of a Prophet and which resemble Divine revelation. For instance, the miracle of Solomonas, which was manifested in the shape of:

‘A palace paved smooth with slabs of glass.’—Al-Naml, 27:45

whereby the Queen of Sheba was blessed with faith.

It appears that this miracle of Jesus was purely intellectual like the miracle of Solomon. History reveals that in those days people were inclined towards the useless pursuit of sleight of hand, which astonished the common people. People like those who, in the time of the Pharaoh, used to manipulate the forms of serpents and other animals and made them move like living animals, had by the time of Jesus spread into the land of the Jews who had learnt magical tricks from them as is also indicated in the Holy Qur’an. It is, therefore, not a matter of surprise that God Almighty may have instructed Jesus in some method whereby a toy fashioned out of clay could be manipulated by pressing a spring or breathing upon it so as to fly like a bird or to move on its feet. Jesus had worked with his father Joseph for twenty-two years as a carpenter, and carpentry stimulates a man’s mind towards inventing different kinds of machines and mechanical instruments.

Miracles are granted to a person in accord with the faculties that he possesses. As the spiritual faculties of our lord and master, the Holy Prophet (peace and blessings of Allah be upon him) were well developed in the appreciation of spiritual verities, he was accordingly bestowed the miracle of the Holy Qur’an, which is comprehensive of all verities and understandings of the Divine. It should, therefore, not be a matter of surprise if Jesus displayed an intellectual miracle to his opponents, like the one displayed by his ancestor, Solomonas. Such a miracle is not beyond the reach of the intellect inasmuch as in our own time many mechanical experts are able to fashion birds that speak and move and wag their tails. I have also heard that some mechanical birds can even fly. Many such toys are manufactured in Bombay, Calcutta, Europe, America and every year new one are introduced into the market.

As the Holy Qur’an often employs metaphors, these verses can be construed to mean that birds signify the illiterate and simple people whom Jesus chose as his companions, who were like birds under his care, and into whom he breathed spiritual guidance whereby they began to fly.

Moreover, it is possible that such wonders might be performed like a pastime through hypnosis. Those who are experts in ‘amal-ut-tirb [psychokinetic exercises] can, by directing the warmth of their spirits towards certain objects, make them appear as if they were alive. The human soul possesses the capacity of directing its warmth upon a lifeless object so as to make it move as if it was alive. I have seen some practitioners of this phenomenon, who so warmed a wooden tripod by the touch of their hands through the exercise of their animal spirit that it began to move, and though several people mounted on it, it could not be stopped….

It should be remembered that such an object which is fashioned out of clay or wood and is
warmed by a spirit through ‘amal-ut-tirb does not become alive. It remains solid and lifeless; it is only made to move by the warmth of the spirit of the mesmerist. It should also be remembered that the Holy Qur’an does not affirm the movement or flight of such birds, nor their coming to life. It should also be kept in mind that curing diseases and influencing objects with the warmth of the spirit are all branches of mesmerism and there have always been people who healed the paralytics, the lepers and those suffering from tuberculosis through spiritual exercises….It has been conclusively established that, under Divine direction, Messiah, son of Mary, was an expert
in mesmerism, like the Prophet Isaiah, though he was not as great an expert as the latter, because even the bones of Isaiah performed the miracle that when they were brought into contact with a corpse, it came back to life; but the corpses of the two thieves who were nailed
to the cross at the same time with Jesus were not revived through contact with his body. In any case, these mesmeric activities of Jesus were in accord with the thinking of his age for a special purpose. It should, however, be kept in mind that mesmerism is not worthy of such appreciation
as the common people imagine. Had I not looked upon it with contempt and disgust, I could, by the grace of God Almighty and with His support, have performed the same wonders as were performed by Jesus. But I prefer the spiritual method that was followed by the Holy Prophet (peace and blessings of Allah be upon him.) Jesus had adopted this method under Divine direction in view of the earthy and low thinking of the Jews, which had become their second nature. In truth he was not fond of this method.

One evil characteristic of this physical practice is that a person who continues to employ his emotional and intellectual faculties to heal physical maladies suffers a serious decline of the spiritual capacities, which heal spiritual ills through their influence, and is not able to achieve any remarkable success in illumining and purifying souls. That is why Jesus, who healed those afflicted with physical ailments with this method, was not able to achieve any noticeable success in impressing hearts with guidance and the Unity of God and steadfastness of faith. But the Holy Prophet (peace and blessings of Allah be upon him), who did not pay any attention to physical matters, and concentrated on stimulating spiritual guidance in the hearts of his people, was most successful in purifying the souls and helped thousands of God’s creatures to achieve it to the highest degree. He achieved matchless success in the spiritual reform of mankind and in bringing about inner change. The dead, whom Jesus revived by the practice ‘amal-ut-tirb, died within a few minutes, as the warmth of the spirit and its life was only temporarily stimulated in them, but those who were spiritually revived by our Holy Prophet (peace and blessings of Allah be upon him) shall live forever.

My designation of mesmerism as ‘amal-ut-tirb, in which Jesus had acquired some proficiency, is under Divine direction. God Almighty disclosed to me that this art is ‘amal-ut-tirb, and it is concerning this that I received the revelation:


‘This is the tirb of whose reality people are unaware.’ It must be realized that God Almighty is Unique in respect of every one of His attributes and does not associate anyone in them. The emphasis which the clear and unambiguous verses of the Holy Qur’an give to this subject
is well known. As Allah, hallowed be His name, says:

Al-Furqan, 25:3-4

That is: ‘God is He Who alone owns the kingdom of the heavens and the earth. He has no partner. He has no son nor has he any partner in His kingdom. He has created everything and has placed limits on their bodies, their power, and their life. The pagans have taken gods— beside that True God—who have not created anything and are themselves created. They do not determine any harm or benefit for themselves and do not control life nor death nor resurrection.’

God Almighty has here clearly affirmed that there is no Creator besides Him. In another verse, it is stated that the whole world together cannot create even a fly. Then it is stated that no one beside Him has control over death and life and resurrection. Had it been His way to associate any one of His creatures in these attributes, He would have made an exception of them and would not have taught His absolute Unity.

It may be asked why then has Allah the Glorious, employed the expression, ‘You will create’ with reference to Jesus. The answer would be that this is a metaphoric use of the expression as in the verse:

‘So blessed be Allah, the Best of creators.’—Al-Mu’minun, 23:15

Without a doubt God Almighty is the true Creator and those who fashion toys of clay or wood are also creators but only metaphorically so, because their works are mere show and have no reality.

If it is asked why it is not permissible for Jesusas to have fashioned birds under Divine direction which could fly by his breathing into them, by way of a miracle, the an-swer is that God does not make anyone the master of death and life or harm and benefit. Prophets seek miracles through prayer and supplication and do not possess the power to work miracles like a man has the power to use his hands and feet. Thus the power of creation is one of those Divine attributes that are never bestowed upon man and is distinct from a miracle. The essence of a miracle is that God Almighty, in order to demonstrate the truth and honour of a Prophet and the powerlessness and
helplessness of his opponents, manifests something that is extraordinary or beyond imagination by His special design or in response to the prayer or supplication of the Prophet. But it is done in a manner which is not inconsistent with His attributes of Unity, Holiness and Perfection and which does not permit of anyone else’s power or design.

It is not a miracle that God Almighty should invest a human being with the power of fashioning birds of clay, which would become real birds with flesh and bones and blood and all the limbs of animals when he breathes into them. If God Almighty can make someone the agent of His attribute of creation in the case of birds, He can also bestow the full agency of His attribute of creation. In this event, partnership in Divine attributes would become permissible, though only
under His direction and permission, and the comprehension of the true Creator would become doubtful in the presence of such creators whose creations would become indistinguishable
from God’s. This would not be a form of miracle; it would be partnership in Godhead.

Some wise people try to solve the dilemma of polytheism by asserting that the birds which Jesus created did not live for any length of time but fell down and died after a short flight. But this explanation would help only if it is held that those birds were not invested with true life but only appeared to be alive for a short time as a result of mesmeric influence….

The Holy Qur’an affirms that Jesus had been given the power to do these things as an exercise of his natural capacity, which is inherent in every human being. Jesus was not unique in this respect. Such capacity is being demonstrated in our own age. The miracles of Jesus were
rendered bizarre and doubtful by the pool which had existed even before the birth of Jesus, and which also displayed wonders and a single dip into which bestowed healing upon all those afflicted with diseases such as paralysis, leukoderma, leprosy etc. And there were others who
manifested similar extraordinary signs later on, and there was no such pool to cast doubt on their manifestations.

The belief that Jesus fashioned birds of clay and made them come alive as real birds by breathing into them, is entirely false and polytheistic. It was only an exercise of mesmeric capacity that had been developed to some degree by his spiritual propensity. It is also possible that he made use of clay from the pool that had been activated by the Holy Spirit. His miracle was only a kind of sleight of hand and the clay remained only clay like the Samaritan’s calf. Ponder over it, because this is a magnificent point; no one comprehends it except those who have been granted great wisdom.””””””


Links and Related Essay’s

Barahin-e-Ahmadiyya Part IV

The Life & Character of the Seal of the Prophets(saw) – Part 14

Click to access RR200602.pdf

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The Paigham-e-Sulh magazine, background info and some important quotes

A group of Ahmadi’s who were living in Lahore, British India in 1913 got approval from the Khalifa (Noorudin) to publish this magazine. It was another Ahmadiyya magazine, there were just a few at the time, the english ROR, the urdu ROR, the al-Badr was shut down by the British government towards the end of 1913, and the Al-Hakam. In the early part of June-1913 the first edition of the “Paigham-e-Sulh” was issued from Lahore, and towards the middle of the same month the Al-Fadl (6-18-1913)(also spelled Al-Fazl) made its appearance from Qadian. Sayyid
Inamullah Shah was a manager of the Paigham-e-Sulh, as was Babu Manzur Ilahi. The archives can be found here.

(Paigham-i-Sulha, Lahore, October 16, 1913, page 2), See also Qazi Muhammad Nazeer,Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“It has been gathered that some people have been involved in creating a misunderstanding that by those at the back of this journal, or one of them, anyway, Hazrat Mirza Ghulam Ahmad, the Promised Messiah, and the Mehdi, is being assigned a position far below the one, in fact, which belongs to him. We, all the Ahmadies connected with this newspaper, in one way or other, go on solemn oath, before God, Who knows the innermost secrets of what lies in the mind, openly and honestly declare that this view being imputed to us is nothing more than a gross accusation, a pernicious charge, against us. We solemnly hold that the Promised Messiah is the Prophet for this age, a Prophet, and a Messenger from God, raised to deliver the Muslims, and all mankind from sin and evil. The high rank and elevation which the Promised Messiah himself has said belongs to him, we have a firm and implicit faith in it; and we believe that an attempt to add to it, or bring it down even a fraction of an inch, is enough to burn all vestige of belief and faith in the heart. We firmly believe that there can be no deliverance without firm faith in the Holy Prophet Mohammad, and the Promised Messiah. After him, we have firm faith in Hazrat Maulvi Nuruddin, the first Khalifa, as our true religious leader. Now that we have made our position absolutely clear, those who are spreading this misunderstanding against us, if they do not desist, we are content to leave the matter in the hands of God.” 

Paigham-i-Sulha, February 12, 1914, See also Qazi Muhammad Nazeer,Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“””What a wonderful perfection has Khatm-i-Risalat shown to the world! It has made the river of Nabuwwat (Prophethood) to flow in the Ummat . On the basis of this blessing we have achieved the foremost position, in comparison with the other Ummats. What is the harm, among the followers of the Holy Prophet Mohammad, if one has appeared among us as a Prophet? For the true Believer, if there is any glad tiding, it lies in this point, and whatever miracle is now possible among the Muslims, it is only on this account!””
The Paigham-e- Sulh dated 14th January 1914, page 13, as quoted by the Khalifa in “Truth About the Split”

“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?”
Paigham-e-Sulh March 3, 1914, as quoted by the Khalifa in “Truth About the Split”

—’even the Miyań has not understood it’
Paigham-i-Sulha, March 24, 1914,
See also Qazi Muhammad Nazeer,Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

8. Maulvi Mohammad Ali, and his friends, have repudiated the Khilafat of the second Successor of the Promised Messiah; but during his Amart, the Lahore Section elected three Khalifas, in the sense acceptable in their eyes, namely, Maulvi Ghulam Husain of Peshawar, Syed Hamid Shah of Sialkot, and Khawaja Kamaluddin.
Paigham-i-Sulha, May 5, 1914, Page 5, Column 3, See also  Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“By this time, hardly one twentieth part of the membership of the Movement has accepted him (Sahibzada Mirza Mahmud Ahmad) as Khalifa.”

Paigham-i-Sulha, Vol. 2 No. 119, April 16, 1915, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“As far as I can see, the view that the Promised Messiah was a Prophet is tantamount to pulling up and destroying Islam by the roots. In fact I believe that this view exposes the position of the Promised Messiah to a dangerous attack. If you do not close the door to Prophethood, in my opinion, it is an extremely dangerous path and you make a very dangerous and a fatal error.” 
Thus in a Friday khutba published in Paigham Sulh of 6 June 1916, see also “Mujahid e Kabir”, “A Mighty Striving”, online english edition of 2004.

he (Muhammad Ali ) said:

“I put the proposal of translating the Quran before the Anjuman and wrote in it that if the Anjuman cannot bear the expenses then Allah will provide some other means for me. I did not say to the Anjuman I am your employee so give me some work, but I said I want to translate the Quran and if the Anjuman cannot bear the expenses then God will provide some other means. Allah brought that about as well, that the Anjuman declined to pay the expenses and the generous Lord gave me other means.”
Paigham-i-Sulha, January 27, 1931, page 6, column 2,

The first two (Maulvi Ghulam Husain of Peshawar, Syed Hamid Shah of Sialkot), out of this trio, accepted the Khilafat of Hazrat Mirza Bashiruddin Mahmud Ahmad, while Khawaja Kamaluddin cut his mission in Woking, England, clean from any control by the Ahmadiyya Isha’at-i-Islam, Lahore.
1931,(Paigham-i-Sulha, January, 27, 1931), See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“In front of the throne was a room where the accused had to stand in the dock… Maulvi Mohammad Ali was with me… It appeared there was some case against us, we were present in the court as the accused, facing trial. I understood there was decision from the throne of the Almighty, which Hazrat Mirza Sahib rose to announce, though he too seemed to be in the grip of fear. But he announced the verdict, in a voice full of anger.”

Khawaja Kamaluddin published this dream in his book, entitled Mojaddid-i-Kamil, and raised some objections against the way affairs of the Anjuman Isha’at-i-Islam, Lahore, was functioning, which drew a long reply from Maulvi Mohammad Ali.
Paigham-i-Sulha, December 15, 1934, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“Today, under the executive authority of Mian Mahmud, the progress attained by the Qadian Section, has been possible because he has been helped by a number of favourable circumstances. He obtained a base in a Movement already firmly established; various institutions for handling numerous plans and programmes; schools; boarding houses; and the solid support of financial arrangements already made to provide funds for missionary activity. (In the treasury there were only a handful of coins when the Muslih Mau’ud became the Second Khalifa – author). He found a Centre already established; and the general goodwill of the membership of the Movement, being a son of the Founder. The progress attained on this basis is hardly a matter of credit for him. If he had started without these solid supports, and then obtained some measure of success, we would have been ready to give him credit for it. As things have transpired, however, there is little room for us to hold that, by propagating his views on Nabuwwat and the question of kufr, he had won a following initially, and essentially, on that basis – that would have been a measure of success for him to be proud of.” 
Paigham-i-Sulha, January 3, 1936, page 9, column 1,
See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“If you are seeking to issue some fatwa in regard to Ahmadies of the Lahore Section, the beliefs of our Section are available in print. They have no connection with any writing of mine of thirty years ago. On the basis of these beliefs, you are free to issue any fatwa you want to. If it is a question of a fatwa concerning me, personally, then a fatwa buttressed with passages written thirty years ago, may not be of any use.”
(Paigham-i-Sulha, May 19, 1937), See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“It is true literature produced by us has become very popular. But why has it not yielded the fruit it should have? The answer is there is no one here to do the work.”
Khutba, Paigham-i-Sulha, Feb. 27, 1937, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“The basis of organisation is just one thing: Listen, and obey. Unless this spirit is cultivated; unless all train themselves that they respond unitedly, and immediately, when the gesture comes unless all rise to the same level and quality of obedience, progress is almost impossible.”
Paigham-i-Sulha, February 7, 1937, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“Unless the reins are held by a leader to whom the people are pledged to make financial, intellectual, and all other kinds of sacrifices, permanent and lasting progress is not possible. This will come only when the control of the entire affairs of the Community is vested in one man whom all are pledged to obey. All individual members should jump into action when he gives the signal. All eyes should remain rivetted on his lips. The moment they move to give a command, all should hasten to carry it out.” 
Paigham-i-Sulha, January 27, 1941, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“Without doubt, I hold that anyone who denies Khatm-i-Nabuwwat, he is irreligious, and out of the pale of Islam.” 
Paigham-i-Sulha, November 3, 1943, page 6, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“A fatwa of kufr was issued in regard to the Ahmadies, a boycott proposed, and carried out, in the sense that no Ahmadi could be taken into the employment of the Anjuman Himayat-i-Islam; nor could any Ahmadi be given any scholarship or stipend. Mirza Yaqub Beg was a member of the General Counsel of the Anjuman. He opposed this Resolution in the meeting. He urged that a sober and sedate institution, like the Anjuman Himayat-i-Islam should remain far above the general level of issuing fatwas of kufr. There at, a member with a number of degrees to his credit, in all likelihood very much younger than Dr. Mirza Yaqub Beg, flew into a temper and insisted in an insulting manner on a fatwa of kufr being passed in regard to the Ahmadies. Hazrat Mirza Yaqub Beg was so heavily shocked by this incident that he became red in the face. He walked out of the meeting, and went straight home. While still going up the steps, he had a seizure, then passed away about ten or twelve days afterwards. In other words, this was the reward extended to an old and sincere venerable worker, by the Anjuman Himayat-i-Islam.” 
Paigham-i-Sulha, October 11, 1944, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

(a) “People who do not believe in the appearance of any new Prophet, but believe in an old and earlier Prophet to appear a second time, after the Holy Prophet Mohammad, they also deny Khatm-i-Nabuwwat, quite as much, and to the same extent, as they who believe that a new Prophet can come after the advent of the Holy Prophet Mohammad.”

(b) “The truth is that at the present juncture, apart from the Lahore Section of the Ahmadies, there seems to be no one who really believes in the real Islamic Khatm-i Nabuwwat .”
(Address by Al-Hajj Sheikh Mian Muhammad, published in Paigham-i-Sulha, February 6, 1952, page 7, column 1)See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966.

“Thirtyseven years have passed since the day we started our work here in Lahore; but it is discouraging to note that, so far, we have failed to emerge out of the four walls, hemming us in… Spirited discussions take place as to what are the causes of the disappointing stalemate, wherein we find ourselves bogged down. Some of us argue that the Qadian Section’s view that the Promised Messiah was a Prophet, and those who rejected this claim were kafirs, not Muslims, really speaking, has filled the public mind with a strong poison against the Ahmadiyya Movement, creating a gulf not easy to be bridged… In spite of the hurdles created by these beliefs, on the part of the Qadian Section, the steady progress of that Section continues… My view is that the reason for lack of progress, on our side, lies in the fact that our Centre does not hold any attraction. We have, before us, a number of young men whose fathers, or grandfathers, were ardent members of the Movement; but that spirit and ardour seems to have flown out of their own hearts.”
(Paigham-i-Sulha, January 24, 1954), See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966).

“The Movement has become a corpse devoid of life from which a few people are tearing off the flesh, and eating it up.”

Paigham-i-Sulha, January 15, 1958, as quoted in Tarikh-i-Ahmadiyyat, Vol. V, page 143, See also Qazi Muhammad Nazeer, “Truth Prevails” (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966).

“Some people with a poor grasp bear an idea in their mind which they express from time to time. Since this century is drawing to its close, they argue, the Movement, started by the Mojaddid of the time, has reached the last stages of its life. Now only the coming Mojaddid of the next century would be able to put new life into it. To put a soul into this body is not our task: nor does it lie within our power.” 

Links and Related Essay’s

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What is Izharul Haq No. 1 and Izharul Haq No. 2

These are some interesting documents in the history of the split in Ahmadiyya. These two articles were published in the “Pagham-e-Sulah”, “Message of Peace” in english, magazine (which was owned by Lahori-Ahmadi’s). Both of these tracts were published about the
middle of November 1913. They followed one another with an interval of one or two days. The first tract had four pages and the second eight pages. Both of them instead of bearing the name of the writer were anonymously subscribed to “one who invited Ahmadis to the last Will of the Promised Messiah”. These 2 essay’s (Izharul Haq No. 1 and Izharul Haq No. 2) reached most places packed in printed covers belonging to the office of the Paigham-e-Sulh. Following this, Babu Manzur Elahi, and Syed Inamullah Shah, manager of the Paigham-i-Sulha, expressed agreement with the views embodied in this tract; and in an open letter addressed to “Ansarullah”, held this organisation to blame. Naturally, then, the Ansarullah replied by bringing out a similar tract entitled Khilafat-i-Ahmadiyya. This tract was published on November 23, 1913. In the appendix of this tract we read:

“If we fail to express our thanks to Hazrat Khalifatul Masih I, it would be the height of ingratitude on our part. In spite of his old age, and great pressure of his duties as head of the Movement, he read the MS of this tract then gave permission for it to be published with a kind promise of prayer in furtherance of the aim and purpose of the tract.” (See “Truth Prevails” by Qazi Muhammad Nazeer).

In “Izharul Haq” the point was argued that Qudrat-i-Thania in Al- Wasiyyat could not mean the Institution of Khilafat, since the Khalifa, in any case, would be a human being, with a limited span of life, while the Promised Messiah had stated that the Qudrat-i-Thania would stay with the Jama’at forever. One answer given in Khilafat-i-Ahmadiyya was that this expression stood
for a chain of successive Khalifas, which was the interpretation given by the Promised Messiah himself. To support this view a quotation was given from Al-Wasiyyat, where the manifestation of two powers is mentioned, with a specific reference to Hazrat Abu Bakr, as an instance of how Qudrat-i-Thania worked after the death of the Holy Prophet, to promote the emergence of Hazrat Abu Bakr as the first Khalifa.

The Khalifa, covered these article/tracts in 1922 in some detail, however, he refused to publish copies (see “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007). Muhammad Ali also covered them and also refused to publish copies. A reply was published under the direction of Noorudin (per Qadiani sources) in the form of two tracts. The first was named Khilafat-e-Ahmadiyya (published by the Anjuman Ansarullah, Qadian), and was a reply to the tract Izharul Haq No, 1. The second was named Izhar-e-Haqiqat (published by the Anjuman Ansarullah, Qadian), and furnished a reply to Izharul Haq No. 2. Both these tracts were shown to and were corrected by Hadrat Khalifatul Masihra. At one place, Hadrat Khalifatul Masihra added these words: “A thousand shames upon the Paigham-e- Sulh, which in publishing its letter delivered to us a declaration of war and cast the apple of discord.” After the publication of these tracts everything was quiet for some time. The manager of the Paigham-e-Sulh and Babu Manzur Ilahi had to sue for Hadrat Khalifatul Masih’s pardon and the whole affair seemed to have closed. The basis of the objection in “Izharul Haq” was that Qudrat-i-Thania had been visualised in Al-Wasiyyat as everlasting, while a Khalifa, being a human being had only a limited span of life. The answer given in Khilafat-i-Ahmadiyya, page 17. was that the Promised Messiah had himself written “And after me, there would be other personalities who would be manifesters of the Qudrat-i-Thania.” In “Izharul Haq II”, thirty holes where picked in the Khilafat of Hazrat Khalifatul Masih I. The reply to this was “lzhar-i-Haqiqat”, which said, among other things, that these were the plots and conspiracies beginning to be hatched against the Institution of Khilafat, in the days of Hazrat Khalifatul Masih I himself.(See “Truth Prevails” by Qazi Muhammad Nazeer).

In Izharal Haq they wrote: “For Maulvi Nuruddin I have respect in my heart. But it is regrettable that a moahadd (one who does not tolerate infringement of the Unity of God) of his stature, full in the teeth of the teachings of his Imam, in a capable Community, he is sowing the seed of the
worship of Pirs.” (Tract entitled ‘Ba’z Khas Karname’, by Hazrat Maulvi Mohammad Ismail) (See “Truth Prevails” by Qazi Muhammad Nazeer).

Note: The tract entitled ‘Ba’z Khas Karname’ bears the entire text of ‘Izharul Haq’. (The above passage we have taken for reproduction).(See “Truth Prevails” by Qazi Muhammad Nazeer).

In ‘Izharul Haq’ No. 2, we read:
“Due to the negligence of venerable members of the Sadr Anjuman, the entire membership of the Movement found itself constrained to tender a pledge of bai’at to Maulvi Nurruddin; and in the grief and confusion over the death of the Founder, the guidance he had embodied in his last will and testament (Al-Wasiyyat) has been thrown behind the back.”


“A man who is a great scholar of the Holy Quran, and the Hadith, with a rich experience, on which Shar’ie basis did he fly into a rage? The accused is not told what crime he has committed. He has not been charge-sheeted in an arbitrary and biggoted judgement, characteristic of the Sikh rule, the Editor of the Paigham-i-Sulha, and other people connected with the journal, are being brought into disgrace by means of verbal pronouncements, and stuff sent into print in the Al-Fazl. Is this the sense of fairness and justice being engendered in the heart of the Ahmadiyya Community?”
In another place the worthy gentleman says: “Worship of the Pir, in a period of bare five years, has deprived the Community of moral courage.”

Izharul Haq No. 1
From “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007. This book was initially published in Urdu in 1922 as “Aenas Sadaqat”.

“””The purport of Izharul Haq No. 1 was to the effect that the modern age was one of democracy and that this universal fact afforded an indication that the Divine teacher of the age was also to be an exponent of democracy. According to the anonymous author of this tract, this was what had happened. The Promised Messiahas used to consult his friends in all matters except those in which he acted under the special direction of Divine revelation. He also declared that one of the purposes for which he had been sent by God was to reduce to due proportion the excessive dignity which had been attributed to mere men. And when he was informed by God of his approaching death he wrote out a will, and therein solved the question of his succession by laying down that after him there would be democracy, and the management of affairs of the Community would be vested in an Anjuman. It was a pity, however, that the Community turned a deaf ear to his words and fell into saintworship, and forgot altogether his injunctions about democratising the management of the Community. There were in the Community many who had entered into the Bai‘at under constraint; and as a matter of fact the person to whom Bai‘at had been sworn (viz. Hadrat Maulana Nuruddin Khalifatul Masih Ira) was not the person most fitted in the Community to receive such Bai‘at. The people who were ultimately responsible for this state of affairs were the officers of Sadr Anjuman Ahmadiyya, who had after the death of the Promised Messiahas thrown the Community into the mire of saint-worship. The result had been that various means were being devised to secure possession of the Khilafat, and a special society of Ansarullah had been formed with the object of frustrating the efforts of all the leading members of the Community. The ostensible duty of the Ansarullah was to propagate the faith, but their real purpose was to advertise the leading members of the Community as a set of hypocrites. Men like Maulawi Ghulam Husain Sahib of Peshawar, Mir Hamid Shah Sahib of Sialkot, Maulawi Muhammad Ali Sahib, Khwaja Kamaluddin Sahib, Shaikh Rahmatullah Sahib, Doctor Sayyid Muhammad Husain Shah Sahib and Doctor Mirza Ya‘qub Baig Sahib were being held up to opprobrium. The Promised Messiahas had declared in clear words that after him the Anjuman would be his successor not an individual person. He had written distinctly that after him the Sadr Anjuman would have the last word in all matters. But now every one could see the present attitude of the Community—how they received with implicit obedience every word of a Ghair Ma’mur (one not Divinely commissioned—a term which this anonymous writer applied to Hadrat
Khalifatul Masih Ira). The Khalifa had refused to receive the Paigham-e-Sulh, and had thus alienated from it the sympathy of the Community. (Hadrat Khalifatul Masihra tired of the continued duplicity of the Paigham-e-Sulh. had directed that it should no longer be sent to him, and when the managers of the paper persisted in sending the paper to his address, Hadrat Khalifatul Masihra declined to receive it from the Post Office.) When, therefore, this man regarded by the Community as the most learned in the knowledge of the Quran, (i.e. Hadrat Khalifatul Masihra) treats leading members of the Community with such indignity, and only in order to display his pontifical authority, what can the leading members expect from young men lacking in experience and immature of understanding? How long will the leading members of the Community see these things and hold their peace? Ahmadis! turn away your eyes
from the other Pirzadas and attend instead to Pirzadas in your own home.

Izharul Haq No. 2
“”The substance of the tract Izharul Haq No. 2 was as follows: There were no intrigues in the Ahmadiyya Community. Servility to a Ghair Ma’mur (i.e. oath of Bai‘at at the hand of Hadrat Khalifatul Masihra) has reduced us to this condition. In the time of the Holy Prophetsa and in that of the Promised Messiahas, the Muslim Community were free to express their opinion. Now there was much repression. False reports carried to the Khalifa were causing no end of trouble to our brethren. If this state of things continued for some time there would soon be nothing to distinguish between an Ahmadi saint-worshipper and a non-Ahmadi saint-worshipper. A new reformer was not likely to appear until at last one hundred years after the time of the Promised Messiahas. Those who held and spread a contrary opinion did so out of personal interests. The welfare of the Community lay in having all its affairs managed on democratic principles.

The tract then went on to trace thus the history of dissensions in the Community. On the death of the Promised Messiahas and in the excitement which naturally followed, the Community turned their backs on the instructions of the Promised Messiahas and elected Maulawi Nuruddin as their Khalifa. But it was on every body’s lips at the time, that after Maulawi Nuruddin, only Maulawi Muhammad Ali could be Khalifa. There were, however, envious people who, when they saw this, at once began their intrigues through the help of Hadrat Ummul Mu’minin. They got her to write to the Khalifa that she had sworn Bai‘at at his hands, but would not swear it at the
hands of any person of mean descent. The Khalifa replied to her in soothing words and satisfied her for the moment. After this, efforts both fair and foul began to be made to interfere in the work of the Anjuman and to make the situation uncomfortable for Maulawi Muhammad Ali. Then trouble was created through Mir Muhammad Ishaq. (This refers to the questions submitted by him to Hadrat Khalifatul Masih Ira of which an account has been given above.) An agitation was started against members of the Anjuman. Mirza Mahmud Ahmad was put up as a candidate for the Khilafat, and it was declared publicly that members of the Anjuman were hostile to the family of the Promised Messiahas—a statement which had not the least basis in fact. Members of the
family of the Promised Messiahas were a burden upon the finances of the Community and were busy making attacks upon the Anjuman and upon its members. Charge after charge had been brought against Maulawi Muhammad Ali. When a proposal was submitted to the Khalifa for the publication of the Paigham-e-Sulh, immediately a request was made for permission to publish the Al-Fadl, a request which the Khalifa was obliged to grant for fear of trouble.

The tract continues: The authorities of the Paigham-e-Sulh have nothing to do with the contents
of the present tracts nor are they aware of their existence. When the Cawnpore mosque controversy began the authorities of the Paigham-e-Sulh sent Khalifa Rajabuddin to Qadian with a copy of the Tribune, and obtained instructions from the Khalifatul Masihra. If, however, at the time of their publication any departure had been made from those instructions, the right course for the Khalifa was to publish a contradiction in the columns of the Paigham-e-Sulh, and not to become offended with the authorities of the paper. The Khalifa in fact discontinued receiving the paper not because of any difference of opinion as to the mosque controversy but because of some minor matters which gave him offence. Ye Brethren! Is it not a matter of surprise that a person learned in the Holy Quran (meaning Hadrat Khalifatul Masih Ira) should thus seek to humiliate the editor of the Paigham-e-Sulh and other people connected with the paper—both by oral propaganda and through articles in the Al-Fadl? Is this the justice inculcated by Islam? The abuse that has been heaped upon the Paigham-e- Sulh by the Al-Haq of Delhi has not been replied to by
the Qadian party. The latter therefore stands charged with being a party to the same.

The tract then proceeds to indulge in a series of personal attacks which it would be difficult for
readers living far away from Qadian to follow without laborious explanations. The substance of these charges is that members of the Promised Messiah’sas family have been fomenting discord in the Community and bringing into disgrace its leading members. The tract invites the Community to strive and save the Movement from the impending disaster and to put themselves into communication with the writer.

Who Wrote the Tracts?
This tract, like the first, was published anonymously, but there were certain points about
them both which clearly indicated their source:

Firstly, these tracts had been published from Lahore, which was at that time the headquarters of the party of Maulawi Muhammad Ali. By calling it their headquarters I do not mean that at that time Lahore was openly set up as a rival to Qadian. What I mean is that the majority of the members, who shared the views of Maulawi Muhammad Ali lived in that city, and their organ, the Paigham-e-Sulh, was published from that place. Practically, therefore, if not openly, Lahore was already the headquarters of the party. Of course, after the death of Hadrat Khalifatul Masih Ira,
Lahore began openly to be mentioned as such.

Secondly, the tracts reached most places packed in printed covers belonging to the office of the Paighame-Sulh. The fact was sufficient to prove that they had been dispatched from the office of that paper, or at least that the people connected with that paper had a hand in the distribution of the tracts.

Thirdly, the writer of the tracts asked his readers to communicate with him on the subject-matter of the tracts, but at the same time failed to furnish any address. The question naturally arises as to how, in the absence of an address, were the people to communicate with the author?

Quote from the Pagham e Sulh, as quote by Mirza Basheer ud Din Mahmud Ahmad in “Truth About the Split” 
“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?” The Paigham-e- Sulh dated 14th January 1914, page 13.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

On 26 May 1908, when Mirza Ghulam Qadiani died,his eldest son Mirza Bashiruddin Mahmoud Ahmad was a young man of 17 and there was a man of calibre of Nuruddin, so he was selected as the khalifa 1 without any hindrance.

However, the situation was entirely different when Nuruddin was at his death bed. Qadiani Jamaat elders were divided into two factions one was Led by Molana Muhammad Ali Lahori and on the other side were Mirza Family including Mir Nasir Nawab, Nusrat Jehan with some old Mullahs of MGA team at their back.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467 onwards, writes the events that clearly depicts a big rift in the party. He writes :- in mid November, 1913 two tracts of 4 pages and 8 pages each were published under the title of. Izharul Haq, 1 and Izharul Haq 2. The authors of these tracts were anonymous and had fictitious names as DAEE ILAL WASIYYAT. (Preacher of the Will) at the end. Tract 1 says when hazrat Masih Moud (MGAQ) died he wrote his will which resolve the issue of his predecessor in the manner that Anjuman would precede him not a single person and only his decision would be binding on all. But contrary to this will, not only khalifa was appointed but a group namely Ansarullah was created to defame the elders of Jamaat. They are targeting Molana Muhammad Ali Lahori , Dr. Mirza Yaqub Baig,Shaikh Taimur , khwaja Kamaluddin, Shaikh Rehmatullah, Dr. Syed Muhammad Hussain and calling them Munafiq. Similarly, an un appointed khalifa who is a scholar of Quraan insults any one he likes using the powers of his Khilafat .

Second tract says an un appointed person has destroyed the jamaat. No one in jamaat can express his views for the fear of displeasure of khalifa. They are observing taqayya.(hypocrisy). There is no difference between ahmadi peer worshipping and those of non ahmadis peer worshippers.

When Molvi Nuruddin was accepted as Khalifa every body was saying that Molvi Muhammad Ali would be the next Khalifa. Then Bivi Sahiba (Nusrat Jehan) got activated and she conveyed message to the Molvi Nuruddin that they have accepted him but are not going to accept an arain (a prime cast of Punjab) after you. Every effort was made to interfare into the affairs of anjuman and to tease Molna Muhammad Ali. A fuss was also created through Mir Muhammad Ishaq. Propaganda was created about Paigham e Suleh magazine which was boycotted by Molvi Nuruddin and Al Fazl was issued in its place. Khalifa who is a scholar of Quraan, start insulting the editor and staff of Paigham e Suleh through Al-Fazl.

The publication of these tracts sent a wave of shock among the rank and file of the Jamaat. Khalifa Nuruddin expressed his severe displeasure on it.

On 18 February, Nusrat Jehan along with hazrat Amman Jan came to see Molvi Nuruddin, She said salam to him and tears started flowing from the eyes Molvi Nuruddin. Molvi Nuruddin decided to move to the House of Nawab Muhammad Ali Khan for change of atmosphere. On 27th February after Juma prayer, he proceeded to the house of Nawab riding in a palanquin. Molvi Sadruddin and Molvi Muhammad Ali wanted to shift him to the upper story of Boarding House. However Molvi sb was not able to go upstair so they arranged few dining tables in a way that four person carry him upstair through these dining tables. Their aim was to keep khalifa in isolation so that no one could come to see him without their permission. But there was a risk that he might fall down from these table and get injured seriously in shifting upstair. Secondly there was not any kitchen for food arrangement there.

The news of this dangerous plan came to the knowledge of Mirza Sharif Ahmad. So by the time the palanquin reached there Molvi sb asked the carrier with a sad voice so you want to keep me here. Mirza Sharif somehow managed to reach there in time and he said in a loud voice, huzur we are going to the house of Nawab sb and they have stopped here to take a little rest only. In this way he foiled this evil attempt. To cover up this Paigham e Suleh brought out the story that huzur wanted to rest at the upper story of boarding house but due to sickness could not reach there and decided to stay at the house of Nawab sb for few days.

Dost Muhammad Shahid says Hazrat Mirza Mahmoud sb also moved there and would always keep himself present at the service of Khalifa-1. Then khalifa sb asked Molvi Sarwar to bring paper and pen and wrote his will in a state of lying on bed. Molvi Nuruddin wrote on the will that my children are small and I am leaving no riches. They may not be fed from the funds of orphans ( Yatama Masakin) rather a convenient loan be arranged which is to be paid by them after getting resources. As per order of Khalifa sb this will was read over thrice to all present.

The will was signed by Huzur and Molana Muhammad Ali, Nawab Muhammad Ali Khan, Dr. Mirza Yaqub Baig, Mirza Bashiruddin Mahmoud signed it as witness. Huzur Molvi sb handed over the will to Nawab Muhammad Ali Khan sb for safe custody.

After signing of will the opponents started fanning the disputes and made personal attacks on Mirza Mahmoud who published an Ishtihar requesting his opponents to make peace at this critical juncture. Nuruddin died at about 2.PM on 13 March 1914. Next day after Asr prayer Mirza Bashiruddin Mahmoud was appointed his predecessor. At one side was the dead body of Molvi Nuruddin on the other side were the opponents of Khilafat, conspiracies were being cooked every where.

Molvi Muhammad Ali has made an Ishtihar ready before the death of Nuruddin. It was distributed already and packets were ready for sending to distant places. This Ishtihar says that Jamaat does not need khilafat but it needs Anjuman . To honour the will of Nuruddin some one can be made Khalifa but Anjuman would not be under his administrative control. This Ishtihar was on 21 pages contained detailed explanation regarding the importance of Anjuman and requested the ahmadis not to accept khilafat after the death of Molvi Nuruddin.

To counter this a brief note was made by Mirza Bashiruddin telling people to go with the khalifa which is necessary for Jamaat,s well being. Next day a meeting was held at Nawab sb,s house. But no agreement could be reached. Another meeting was held at Masjid Noor next day after Asr prayer where Molvi Ahsan Amrohi announced that Mirza Bashiruddin Mahmoud would be the next Khalifa. Muhmaad Ali Lahori tried to oppose this but no body paid a heed to him. Here a heated debate was ensued between Muhammad Ali Lahori and Syed Hamid Ali Shah.

Now the people start asking for bayat, Mirza Bashir said give me time I have to recall the baiyat words as these are not coming to my mind. Again Molvi Ahsan Amrohi came to his rescue and said I will speak out the words of Baiyat and Mahmoud would repeat them for baiyat seekers. In this way Mahhoud ascended the throne of Qadiani Family and company.

The scans from Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

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#ahmadiyya #ahmadiyyatrueislam #Ahmadiyyat #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam
#yuzasaf #rozabal #jesusinindia #messiahhascome #BewareOfFalseMessiah

Mark 16:19 of the Bible confirms 4:158 of the Quran

The Quran confirms lots of stories from the Torah and Bible, one such example is that of Idris (as), the Torah said that he physically ascended to heaven and so did the Quran (see 19:56-57). In terms of Esa (as) 4:158 corresponds directly with Mark-16:19 and proves that Esa (as) did in fact, physically ascend to heaven and then sit down next to Allah. Even the billboard at the Yuz Asaf shrine indicates the same connection. MGA was totally silent on 19:56-57 and Idris (as) aka Enoch, specifically as it had to relate to his physical ascension to heaven and his death in heaven.

More about the Yuz Asaf cover-up story
Ahmadiyya mullahs and editors are totally academically dishonest, they are taught to behave as such by the Mirza family. In the case of Yuz Asaf, they were over-the-top academically dishonest. In this “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, it is clearly written that Yus Asaf had a father. Even in “Ayn-ul-Hayat” it is stated that Yuz Asaf’s father was a king. Recently, some ex-Ahmadi researchers made a video about all of this. Furhermore, in Jesus in India, which was published posthumously in November of 1908, the word Yuz Asaf doesn’t even exist. Nor do the references to any source material which would connect Yuz Asaf to Esa (as). The english ROR never mentioned “Ayn-ul-Hayat”,  however, it does mention Ikmal-ud-Din (see ROR of May 1904), which seems to be a shortened version of “Kamal-ud-Din WA Itmam ul Naimat”. MGA and his team first quoted “Ayn-ul-Hayat” in 1898, in a book called ‘Raz-e-Haqiqat”, which was translated and published into english in 2016, see page 24, they also quoted “Kamal-ud-Din WA Itmam ul Naimat”, however, its spelled slightly differently, “Ikmal-ud-Din Wa Itmam-un-Ni’mat”. However, they were academically dishonest, they purposely didn’t mention that Yuz Asaf had a father and many other things, an Ex-Ahmadi, Shams ud Din, recently got a hold of “Ayn ul Hayat” and “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, and posted his results in a video, make sure you watch Part-2 also, these are in Urdu and watch part 3. We have also found “Ayn ul Hayat” and have posted the PDF’s in the below. This book proves that MGA totally lied. Shams ud Din found the book “Rahul ul Hayat” by Allama Muhammad Bakir, there is an urdu translation called, “Ainul Hayat”. On page 361, it is written that Yuz Asaf had a father in Kashmir.

Links and Related Essay’s’ma_(book)


#ahmadiyya #ahmadiyyatrueislam #Ahmadiyyat #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam
#yuzasaf #rozabal #jesusinindia #messiahhascome #BewareOfFalseMessiah #islamandpatriotism


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