In 1892, in MGA’s book, “A’ina-e-Kamalat-e-Islam” on page 198, MGA admits that he knew all along that he had been made Esa (as) and had been given ilham’s to that effect, however, MGA hid this from the world, this explains the writings of MGA on Esa (as) in this era, they were all lies, MGA was slowly revealing himself. In Barahin-i-Ahmadiyya Vol. 4, MGA translated WAFFA as a taking, like the common Sunni/Shia explanation as he continued to mask his beliefs. This is why there is no specific ilham which MGA got in 1890 which caused him to make his claim to be the Messiah.

The quote
Translation by Dawar Aziz:

“””I knew for a very long time, that Allah has made me Esa (as) son of Maryam, and I knew that it was going to me, who would nuzool (descend). But, I kept it a secret, I didn’t tell anyone. I kept it a secret, hoping that there was some further explanation, I thus didn’t change my beliefs, and stuck to them for 10 years, I did not change”””


Video explanation

In 1907, MGA explained this again in Haqiqatul Wahy, but watered it down

“”The conferment of titles is the pleasure and the work of the Lord God. I have no share in it. As for the question why I have written like this? Why has this contradiction crept in? So, please, listen and understand with care. This contradiction is of the same kind as in Barahin-i-Ahmadiyya I wrote, at one time, that the Messiah, son of Mary, could descend from the heavens. Later on, however, I put forth that I, myself, am the Messiah expected to come in the later times. The basis of the contradiction in that case was the same. Although, in Barahin-i-Ahmadiyya itself, the Lord God called me Isa and also said to me that the tiding of my advent had been given earlier by God and His Apostle. Since, however, a portion of the Muslims happened to have become firm on the belief, and I myself believed the same, that Hazrat Isa would come down from the heavens, I endeavoured to take the Wahyi at the apparent level; in fact, I watered it down in interpretation, and clung to the former view I had shared with the rest of the Muslims; and this was the view I did my best to propagate in Barahin-i-Ahmadiyya. Later on, however, Revelations came down on me, like the rain from heaven, to the effect that I myself was the Promised Messiah, so eagerly expected to appear, with hundreds of wonderful Signs and the earth, as well as the heavens took their stand in support of my position; and brilliant manifestations forced me to perceive that I, myself, was the Masih expected to appear in the later times. Otherwise, my belief on these points was the same as I had stated in Barahin-i- Ahmadiyya…

Similarly, to begin with this was my belief that in no way was I comparable in quality with reference to Jesus son of Mary. He was a Prophet, great among those chosen by the Lord. Even when something occurred, which seemed to establish my superiority over him, always I took it to imply some limited and partial preference. Later on, however, the Wahyi sent down on me by the Lord, like pouring rain, it did not allow me to remain clinging to this belief; and I found the title of Nabi clearly conferred on me, in a manner that I was a Nabi from one angle, an Ummati from another… Anyway, the long and short of it all is this that there is no contradiction in what I say, I but follow the Wahyi, from the Lord. Just as long as this awareness did not come to me, I continued to say what I had said at the outset. But when I was given this awareness, I began to say different from what I had said before. I am no more than a human being: I do not claim to be the Knower of the Unseen.” (Haqiqatul Wahyi, page 148-150, online urdu version)(translated by Muhammad Ali in Prophethood in Islam).  

The new english version of this quote
See pages, 182-183

“”””Meaning that, tell them, ‘As far as I am concerned, I do not want any title for myself.’ In other words, my aim and objective is higher than these thoughts. Bestowing a title is an act of God; I have no influence in it.

The question remains why it has been written so and why such a contradiction has occurred in the statements. Ponder over it and realize that it is the same kind of contradiction as I had written in Barahine- Ahmadiyya that Masih Ibn-e-Maryam would descend from heaven; and later, I wrote that I myself am the Messiah who was to come. The reason for this contradiction was the same: God Almighty had named me ‘Isa in Barahin-e-Ahmadiyya, and also informed me that God and His Messenger had prophesied my advent. But as a body of Muslims was firm in the belief—and I, too, held that same belief—that Hadrat ‘Isa would descend from heaven, I did not wish to take God’s revelation for its literal meaning, but interpreted this revelation and maintained my belief in consonance with that of the Muslims at large and published the same in Barahin-e-Ahmadiyya. But afterwards, divine revelations regarding this descended like rain, affirming that I am, indeed, the Promised Messiah who was to come. Along with them [i.e. the divine revelations] appeared hundreds of Signs, and both the heaven and the earth arose to testify to my truthfulness. The bright Signs of God compelled me to realize that, indeed, I am the Messiah who was to come in the Latter Days. Otherwise, my belief was what I had set forth in Barahin-e-Ahmadiyya. Moreover, not relying entirely upon it, I sought adjudication for my revelation from the Holy Quran. It was established by conclusive verses that ‘Isa Ibn-e-Maryam had indeed died, and the last Khalifah [vicegerent] would appear from among this very ummah under the title of the Promised Messiah. As no darkness remains after the dawn of day, in the same way, hundreds of Signs, heavenly testimonies, conclusive verses of the Holy Quran, and definitive and explicit ahadith compelled me to accept that I am the Promised Messiah.

It was enough for me that God should be pleased with me, and I had absolutely no desire for such a thing. I led a life of seclusion and no one was aware of my existence, nor did I desire that anyone should recognize me. He forced me out of my solitude. I had wished to live and die in obscurity, but He decreed that He would make me renowned with honour throughout the world. Therefore, ask God why He did so. What is my fault in this?

Similarly, I initially believed that I could not possibly be compared with Masih Ibn-e-Maryam since he is a Prophet and one of the distinguished men of God. Therefore, whenever something in my revelation appeared concerning my superiority, I interpreted it as partial superiority.  But later, when revelation from God Almighty descended upon me like pouring rain, it did not permit me to persist in this belief. The title of ‘Prophet’ was clearly bestowed upon me, albeit with the proviso that I am a Prophet in one aspect and an ummati [follower of the Holy Prophet sa] in another.1٭ The instances of divine revelation that I have cited in this book also reveal what God Almighty says concerning me vis-à-vis Masih Ibn-e-Maryam. How can I reject twenty-three years of continuous revelations from God Almighty? I believe in this holy revelation of His as I believe in all the revelations of God that have occurred before me. I also note that the Masih Ibn-e-Maryam is the last Khalifah of Musa, peace be upon him, and I am the last Khalifah of the Prophet who is the Best of Messengers. Therefore, God willed that I should not be inferior to him.””””

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