In 1884, via BA-4, MGA wrote that all prophets have Ruhul-Qudus with them. 7 years later, in 1891, when MGA claimed to be the Messiah, he immediately claimed that he also Ruhul-Qudus (1891) with him, although he was only a Muhaddas. MGA went a step further and claimed that he was also Ruhul-ullah, or the spirit of Allah (1892). By 1894, MGA was claiming that all prophets, messengers and Muhadas’ have had Ruhul al Qudus with them. In 1897, MGA was claiming that all righteous children have the Ruhul-Qudus with them.
In the famous faked-sermon (Khutbah-ilhamiya)(1901) MGA claimed that the Ruhul-Amin (Gabriel) was with him. It should be noted that MGA also asserted that the Ruhul Qudus would be with the promised son (Musleh Maud)(See Truth Prevails, 1965). Eisa (As) was also called, “Kalimatullah” in 3:45 of the Quran, which means the word of Allah. Yahya (as) is also called the same term in 3:38-39.
MGA claimed to be surrounded by angels all the time, he even called himself as as having Ruhul-Qudus (1891), in fact, his famous Khutbah ilhamiya was a situation wherein MGA claimed that his tongue was taken over by Gabriel. MGA had some weird angels who would visit him, sometimes, they would dance, sometimes they would bring money and call themselves Tichi Tichi. In 1905, MGA had a revelation of his published in his newspaper the Al-Badr wherein he described meeting an angel named Tichi Tichi. By 1907, MGA gave an explanation of this incident via Haqiqatul Wahy. However, this issue still haunts Ahmadi’s to this day. This is an embarrassing event in the history of Ahmadiyya. There were other strange angels who interacted with MGA, like Mithal Lal, Darshani, Khairati, Ayal or Ail, Sher Ali, and Hafeez. MGA had some weird angels who would visit him, sometimes, they would sing and dance.
What is Ruhul-Amin, Ruhullah and Ruhul-Qudus?
The Holy Spirit (Arabic: روح القدس, ruh al-qudus) is mentioned four times in the Quran, where it acts as an agent of divine action or communication. The Muslim interpretation of the Holy Spirit is generally consistent with other interpretations based upon the Old and the New Testaments. Further, the Quran refers to rūḥ as Ruh al-qudus (Arabic: روح القدس, “the holy spirit” or “spirit of holiness”) and al-ruh al-amin (“the faithful/trustworthy spirit”). The holy spirit is more commonly known as archangel Gabriel (Arabic: جبريل, Jibrīl or جبرائيل, Jibrāʾīl) the messenger to all the prophets. In one instance, rūḥ refers to Jesus.
Rūḥ al-qudus (Arabic: روح القدس, “the holy spirit” or “spirit of holiness”), al-rūḥ al-ʼamin (Arabic: الروح الأمين, “the faithful/trustworthy spirit”), and rūḥ “spirit” are Quranic expressions that describe a source or means of prophetic revelations, commonly identified with the angel Gabriel. Quranic commentators disagreed in their identification of Gabriel with various uses of the word rūḥ.
The phrase rūḥ al-qudus, commonly translated as the “holy spirit” or the “spirit of holiness”, occurs four times in the Quran, in Quran 2:87 and 253, Al-Ma’idah verse 110, and An-Nahl verse 102. In three instances, it is described as the means by which God “strengthened” Jesus, and in the fourth it is identified as the one brought down God’s truth to his prophet.
Some Muslim commentators connected this expression with the “faithful/trustworthy spirit” (al-ruh al-amin) who is said to have brought down the Quran in verse 26:193, and identified with Gabriel.
Other Muslim commentators viewed it as identical with the created spirit described in other Quranic verses as the means by which God brought Adam to life (e.g., 15:29), made Mary conceive Jesus 21:91 and inspired angels and prophets (e.g., 17:85). The spirit who together with “the angels” descends and ascends to God (16:2, 70:4, 97:4) was also identified with Gabriel in Quranic commentaries. Thus, the figure of Gabriel became a focus of theological reflection on the content of revelation and the nature of cognition itself, with distinctions articulated between reason, prophetic revelation, and mystical knowledge.
As interpreted to refer to the Archangel Gabriel
The term Rūḥ al-Qudus is also an epithet referring to the Archangel Gabriel, who is related as the Angel of revelation and was assigned by God to reveal the Qurʼan to the prophet Muhammad and who delivered the Annunciation to Mary.
It appears to be indicated by the Quran in sura Maryam, ayat 16–21, that it was the angel Gabriel who gave to Mary the tidings that she was to have a son as a virgin:
She chose to seclude herself (from her people); then we sent to her Our Spirit, and he appeared before her in the form of a man in all respects. She said: “Verily! I seek refuge with the Most Beneficent (God) from you, if you do fear God.” (The man) said: “I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.” She said: “How can I have a son, when no man has touched me, nor am I unchaste?” He said: “So (it will be), your Lord said: ‘That is easy for me (God): And (we wish) to appoint him as a sign to mankind and a mercy from us (God), and it is a matter (already) decreed (by God).’ ” [Quran 19:17]
It is narrated in hadith that the angel Gabriel accompanied Muhammad during the Mi’raj, an ascension to the heavens in which Muhammad is said to have met other messengers of God and was instructed about the manner of Islamic prayer (sujud). (Bukhari Sahih al-Bukhari, 1:8:345.) It is also held by Muslims that the angel Gabriel descends to Earth on the night of Laylat al-Qadr, a night in the last ten days of the holy month of Ramadan, which is said to be the night on which the Qurʼan was first revealed.
4:71 of the Quran
O People of the Book! Do not go to extremes regarding your faith; say nothing about Allah except the truth.1 The Messiah, Jesus, son of Mary, was no more than a messenger of Allah and the fulfilment of His Word through Mary and a spirit ˹created by a command˺ from Him.2 So believe in Allah and His messengers and do not say, “Trinity.” Stop!—for your own good. Allah is only One God. Glory be to Him! He is far above having a son! To Him belongs whatever is in the heavens and whatever is on the earth. And Allah is sufficient as a Trustee of Affairs. Dr. Mustafa Khattab, the Clear Quran
Barahin-i-Ahmadiyya, vol. 4
“””Hence, the foundation of Lailatul-Qadr was laid down at the very time when, due to extreme misguidance, only a brave man of immense mettle could remain steadfast in virtue. This indeed is the age when the worth and rank of the brave come to light and the humiliation of cowards is confirmed. This is the age of darkness, which, like a pitchdark night, makes its appearance in a terrifying manner. In this cataclysmic situation, which is a very trying time, only those people escape destruction who are under the special shelter of divine grace. Hence, for these very reasons, God Almighty has appointed a part of this age, in which the darkness of misguidance had reached its peak, as Lailatul- Qadr. Then He proceeds to describe the heavenly blessings through which this darkness is dispelled and says that it is the way of Arhamur- Rahimin [the One who is the most Merciful of all who show mercy] that when misguidance reaches its extreme and the edge of darkness creeps up to its ultimate point—that is, the extreme point which, in spiritual terms, is known as Lailatul-Qadr—then at that time of night, whose darkness is akin to spiritual darkness, God Almighty turns His attention to this dark realm and, by His special command, angels and Ruhul-Qudus [the Spirit of Holiness] descend upon the earth and a Prophet of God Almighty appears for the reformation of Allah’s creatures. Then that Prophet, having been illumined by heavenly light, leads mankind out of darkness and he continues rising from strength to strength until the light attains its zenith. The same law applies to the auliya’ [friends of Allah] who are raised for showing the right path to humankind and for guiding them. Being heirs to the Prophets, they are made to follow in their footsteps.”””
Elucidation of Objectives,
see pages 19-21
“””The blazing flames of Divine love set afire the tinder dry firewood of human love, giving birth to a third phenomenon known as Ruhul Qudus see footnote 27. The spiritual birth of man at this level is deemed to take place when God Almighty especially wills such love to Figuratively speaking, it would not be wrong to say that this spirit, saturated as it is with the love of God, grants a new birth to the human soul which, through God’s will, is now filled with His love. That is why this love-laden spirit, again figuratively speaking, is like an offspring to the Divine spirit, the author of this love.
Since Ruhul Qudus is born in the human heart as a result of the union of the two souls, we can say that it is like a son to both. This indeed is the holy trinity which is the necessary accompaniment of love at this level and which the impure of heart have misconstrued polytheistically. They have tried to equate a miniscule particle of mere possibility which is so self-negating and unreal, with the Supreme Self-Existent God. In case it is asked, if this spiritual station is already occupied by my humble person and the Messiah (son of Mary), what station would remain for our lord and master, the best of Messengers and the Seal of Prophets,
the Holy Prophet Muhammadsa? Let it be clear that his is the most exalted and superior station, the sole occupant of which is the Holy Prophetsa—the Perfect Man— alone. No one else can even remotely approach its unsurpassing quality—let alone attain it.”””
See pages 22-24
“”””The second level of love has already been described above. At this level, the two loves meet; the flame of Divine love heats up the human heart to the extent that it begins to glow like fire but its flames are not angry or aggressive but only lambent and are described as Ruhul Qudus.
At the third level of love, the blazing flames of Divine love fall on the inflammable wick of human love and set it afire, enveloping it in all its parts and ramifications, and transforming it into its complete and perfect manifestation. In this condition, the fire of Divine love not only lends the human heart a kind of glow, but all of a sudden, the entire being (of the recipient) also catches fire; its flames illuminate the environs quite like the bright day. Not a vestige of darkness remains. One’s entire being turns into light, complete with its fiery qualities. This condition which is so ablaze, comes into being with the union of the two loves and is known as Ruhul Amin, see footnote 29, for it provides immunity against every kind of darkness and is free from any estrangement. Its other name is Shadidul Quwa see footnote 30 because the revelational experience it denotes is of the mightiest degree. A mightier revelation is unthinkable.”””
“”””The Messiah then adds: Now the Lord of the vineyard will come Himself. In other words, God will Himself appear in person in order to kill the tenants of the garden and transfer its possession to those who would surrender the harvest on time(See footnote-33). Here the coming of the Lord God symbolizes the coming of the Holy Prophet Muhammadsa, whose station of love and nearness to God is of the superlative quality(See footnote-34). Indeed all these stations are spiritual in nature and are appropriately described in figurative terms. Of course, ‘sonship’ here does not mean literal sonship or ‘divinity’ literal divinity. It would not be out of place here to point out that our interpretation of the term Ruhul Qudus or Ruhul Amin is in fact not inconsistent with the Islamic concept regarding Angels. Muslim scholars, for one, do not subscribe to the view that Angels, with some kind of material bodies quite like humans, have to walk on foot to come down to earth. This kind of thinking would evidently be false. Were it necessary for Angels to come down to earth in any formal shape to carry out their respective duties, it would have been absolutely impossible for them to complete any task. For instance, the angel of death has to
take the lives of thousands of people per second, who live at distances of thousands of miles from one another, in different parts of the world.””””
“””When man, because of the union of the two loves, places himself near the receiving end of the passage of Ruhul Qudus, all of a sudden, the grace of Divine revelation pours into him through it (the passage). In other words, Gabriel on such an occasion inscribes his reflection and casts his luminous image on the eager heart of (the recipient). Consequently, just as the heavenly seat of this angel is known as Gabriel, so is his reflected image called Gabriel. Or for that matter, since the angel is named Ruhul Qudus, his reflected image too is given the same name. Not that the angel actually forces his way into the human person. Instead, it is only the angel’s image that is projected on to the mirror of the human heart.””””
“””are four sayings concerning the Mahdi, one of these is that the Mahdias is Ibn-e-Maryamas (son of Mary). My stand is that since it has been proved with decisive arguments that the Messiah ‘Isa Ibn-e-Maryamas has died, the Promised Messiahas is his reflection and his specimen, and that he has been sent and given his name due to the prevalence of
Dajjaliyyat, it should, therefore, be evident to everyone that he is the Mahdias as well as the Messiahas of the time. When any noble and righteous person can be called ‘Mahdi’, why cannot he, who, through complete self purification, has attained the status of being a pure soul and has been given the name of ‘Isa and Ruhullah, be called Mahdias? I am extremely perplexed as to why these Ulema are vexed by the word ‘Isa. In Islamic literature, even detestable things are named ‘Isa. For instance, in the book Burhan-e-Qati‘a, under the letter ‘‘Ain’, we read, that ‘Isa Dihqani is a metaphor for wine made from the grapes and ‘Isa Nau Maha is the bunch of grapes from which wine is made. Wine made from grapes is also called ‘Isa Nau Maha.”””
Shahad tul Quran
“””Although according to the common belief of Muslims Lailatul-Qadr363 is a blessed night, the verity of which God Almighty has informed me is that besides this generally accepted connotation, Lailatul-Qadr also denotes another time period, namely, the time when darkness spreads over the world, and there is darkness upon darkness all around. Then that darkness demands that a light should descend from heaven. Then God Almighty sends down to earth His angels of light and Ruhul-Qudus [spirit of holiness] in a manner that befits the dignity of angels. Then Ruhul-Qudus attaches itself to the reformer who, being honoured with the robe of acceptance and purification, is commissioned to call people to the truth. The angels attach themselves to all those who possess good fortune and good sense, and are eager. They draw them towards good and incite them to the doing of good. Then, the ways of peace and good fortune are opened upon the earth. This process is continued till the faith arrives at that stage of perfection which is appointed for it. [Shahadatul-Qur’an, p. 17, 1st Edition, Ruhani Khaza’in, vol. 6, pp. 313–314].
[Nurul-Haqq, part 1, p. 73, Ruhani Khaza’in, vol. 8, p. 98], via tadhkirah
“””It has been revealed upon my heart that the meaning of the word ruh in the verse (78:39 )366 is the company of Messengers, Prophets, and Muhaddathin, all together, on whom Ruhul-Qudus [the spirit of holiness] descends and who are granted the converse with Allah.””
Anjam e Athim, via Tadhkirah
“””In the revelation: ‘You are from Our water and they are from (fashal)’; by water is meant the water of faith, steadfastness, righteousness, loyalty, sincerity, and the love of God which is bestowed only by God. (fashal) means cowardice, which proceeds from Satan and is at the root of all faithlessness and viciousness. When steadfastness is lost a person leans towards sin. Thus cowardice proceeds from Satan and the water of righteous doctrine and pure conduct proceeds from God Almighty. When a child is conceived, if it is fortunate and destined to be righteous it is taken under the protection of Ruhul-Qudus [spirit of holiness] and if it is unfortunate and is destined to be vicious it is under the shadow of Satan. Satan has a part in it, and metaphorically it is called the progeny of Satan. And those who belong to God are attributed to Him; they have, in earlier scriptures, been metaphorically called sons of God. [Anjam-e-Atham, pp. 56–57 footnote, Ruhani Khaza’in, vol. 11, pp. 56–57 footnote]””””
Khutbah ilhamiyah, via Tadhkirah
[Title Page of the Khutbah Ilhamiyyah, first edition, Ruhani Khaza’in, vol. 16, p. 1]””””
“””(C) This is the book a part of which was revealed to me from the Lord of mankind on the day of the ‘Id which I delivered to the audience extempore speaking under the influence of the ruhul-amin [The Spirit, faithful to the trust]. There is no doubt that it is a great Sign. It is not within the power of any human being to deliver such an address extempore.… It is a great bounty of the Divine and it is, as it were, a means of transportation for people to good fortune. It is a rain of mercy from Allah after a universal famine which had brought ruin to the world. The verities and points of wisdom set forth in it are not to be found even in the most outstanding works of the wise men that have passed away. Indeed, these are truths that have been revealed to me by the Lord of the universe.
Mirza Tahir Ahmad
The Holy Spirit
Hazrat Mirza Tahir Ahmad (aba)
The Review of Religions, May/June 1997
Hadhrat Mirza Tahir Ahmad, the Fourth Head of the Ahmadiyya Community, on various occasions, offers people from different faiths and beliefs the opportunity to put to him any questions or issues of interest to them. Presented below is the answer given by Hadhrat Mirza Tahir Ahmad to a question which was raised at a session held in London on 29 January 1995.
Transcribed by Amatul-Hadi Ahmad
Questioner: In Christianity reference is always made to the Holy Spirit and to the law of the Ten Commandments. Is there something equivalent to this in Islam?
Hadhrat Mirza Tahir Ahmad: First of all, the concept of the Holy Spirit is not something unique to Christianity although it is the case that it has been much highlighted in Christianity where it is spoken about in such loud terms that it seems as if the Christians have appropriated this concept entirely. The concept of the Holy Spirit is, in fact, found in every religion under one title or another. Without this concept no religion can exist as such. The Holy founder of the Ahmadiyya Community, Hadhrat Mirza Ghulam Ahmad (as) has spoken volumes on this subject with reference to the Qur’an and with reference to the Christian experiences before that and I will, first of all, give you a gist of that to help you understand the concept of the Holy Spirit which can be divided into two parts.
One aspect of this understanding relates to the role of the Holy Spirit as one that governs, administers and supervises all affairs relating to prophecy and revelation and this spirit is referred to as holy in the sense that it has nothing of its own mixed with the revelation that is delivered by God originally, to be delivered to some servants of His on earth. This institution of conveying prophecy or revelation has always been under the command of the Holy Spirit. Perhaps it is in this sense that St. John refers to the Word and that it was always with him and the Holy Spirit. He puts it slightly in a confused way, but basically I think, if that is what he means, the Holy Qur’an supports the view that the Holy Spirit is that being that has the key task of responsibility in the government of matters relating to revelation and that is the arch angel to whom we also refer to as Jibriel (Gabriel). This is one meaning of the Holy Spirit.
The other meaning which has also been made abundantly clear by the Holy Founder of the Ahmadiyya Jama’at, with reference, of course, to the Qur’an and the Holy Prophet Muhammad (sa). These matters which previous Muslim scholars were unable to fathom, were explained by the Founder of the Ahmadiyya Jamaat in great depth. He speaks of the Holy Spirit in terms of one’s contact with God which makes one holy permanently and eternally and in whatever area one has that experience, that internal revolution, in that much a person comes into contact with the Holy Spirit and you see people repent their sins, sometimes they are agonised about the errors they have made but also we find that despite their being genuine in all this sometimes they return to the same misdeeds. According to Hadhrat Mirza Ghulam Ahmad (as), this is because in those areas they have not yet made contact with the Holy Spirit because the Holy Spirit comes to stay – it never leaves you but this phenomenon can be piecemeal because everyone is not a prophet of God. Everyone cannot have that security against sin vouched to him absolutely and forever as the meaning of the term Holy Spirit implies. So it happens in ordinary lives that any servant of God who is repentant of some of his sins and conscious of many others, constantly endeavours to move away from his sins to a state of goodness, such a person is helped by this arch angel and in response to his deep rooted desire to become clean, once he is cleaned with the help of this arch angel, he remains clean. He never reverts to those things. This process continues until death and if we find evidence of this happening in the life of a person even if he has not reached the ultimate of his journey, he would be considered among the holy and his relationship with the Holy Spirit would be established by God. This is the meaning of the Holy Spirit which we understand with reference not only to the Holy Qur’an but also with reference to Injeel, (the Gospels) and the earlier books.
Now there is one other thing which you also mentioned in your question that has not yet been covered by this answer but it does directly relate to this answer so I am going to enlarge upon this, and that is about the Ten Commandments.
Now, if St. Paul was right in his understanding of the law with reference to flesh then there should not be any Commandment at all because according to his understanding, the law was made flesh. By Jesus (as) the Son of God, as he understood him to be, acquiring flesh for himself and punishing the flesh, he practically did away with all law and from then on all you need is the Holy Spirit without reference to any law. So if he did away with all the law and did away with all the flesh, why keep a limb alive in the name of the Ten Commandments. So that proves that his understanding of the Law versus Christianity was not right. In fact, what Jesus (as) was emphasising and here I return to the issue of the Holy Spirit that the people earlier, the people of the Book of Moses (as) had overmuch emphasised the shell against the spirit. They stuck to the laws of the Old Testament without endeavouring to follow the spirit of the law. So outwardly they were very staunch even extremist, zealot Jews and Jewish leaders who appeared to be a living image of the Torah but according to Jesus Christ (as) if you were to peep into their hearts you will find them empty of the Spirit of God. So he emphasised the Holy Spirit, in fact he said it is the Holy Spirit which is all important but he never meant to do away with the law as a whole so that is why you find the Ten Commandments also which are the essence of the Judaic teachings. So there is no contradiction in Jesus (as), no contradiction in the belief in the Holy Spirit and the belief in the Commandments whatever they be — they are one and the same thing. But one must follow the spirit of the law but it cannot survive without the letter, without the shell.
Have I answered your question or is there something you would like me to explain further?
Questioner: Being brought up as Christian, you are taught to put your trust in Jesus. How can you transfer this trust to Islam?
Hadhrat Mirza Tahir Ahmad: You see, if you trust a prophet of God, in fact you trust all the Prophets of God and here I refer to the preaching efforts of the Jehovah’s Witnesses who always emphasise the claim of Jesus (as) that Jesus Christ (as) is the way, he is the Alpha, he is the Omega as if to the exclusion of all others. That is not how we understand the nature of religions. In fact, in every religion you will find similar claims with reference to the time and with reference to the people who are being addressed by that religion. That, in fact, is the only way. But it does not mean universally the only way, the only way in exception to all others. In fact what it means is now in this context, unless you follow me, you will not be redeemed and the same is the claim found in every religion. Here we have a religious scholar who has searched far and wide in the teachings of Buddhism and Hinduism and this and that and he would bear witness to this fundamental claim to be found in every religion. But the Holy Qur’an resolved it by saying that all who were sent for the deliverance of mankind from sin, who came from the same God, they must be accepted, all, one and all, must be accepted without exception because they call to the same path, to the path mentioned in relation to Jesus (as) seems to be a separate path, but the Holy Qur’an resolves the problem for us by emphasising the fact that the path remains the same, it is the callers to that path who differ. At that time it was Jesus who called to the path of Allah. In the society around him which he was addressing he was the only caller to that path. But of, course, there were others, in India, in China, in Africa. Even among the Aborigines in Australia, also among the American Indians, as they are called now. So this is what we understand from the word, the path, the only way, and other similar expressions.
Questioner: I understand from the introduction that the Ahmadiyya Movement was founded in 1889, that is, over a hundred years from now. During this period when did it come to light that there is a difference between the Ahmadiyya Movement and the main Islamic Movement and what was the cause of this difference?
Hadhrat Mirza Tahir Ahmad: First of all, there is no difference between the main Islam and the Ahmadiyya Community. The question is an erroneous one. If there was any difference between Islam and the Ahmadiyya Community, I would leave the Ahmadiyya Community because Islam is the religion, Islam is the unchangeable faith and the path that has been revealed for the benefit of the whole mankind forever, as we believe in it. So it is an erroneous way to refer to the differences of Ahmadiyyat and others. The right question should be, ‘When did the differences between the Ahmadiyya understanding of Islam and the understanding of the mainstream Muslims come to light’? Is that your question?
Hadhrat Mirza Tahir Ahmad: OK. With that I agree. It did happen that there were differences in the Ahmadiyya understanding of Islam and the non-Ahmadiyya understanding of Islam which came to light very strongly and powerfully at a certain stage in our history. It all began, as if suddenly, when Hadhrat Mirza Ghulam Ahmad (as) of Qadian (the Holy Founder of the Ahmadiyya Community) declared that according to the revelation he had received from God, Jesus Christ (as) was not a son of God, he was a prophet, and according to this revelation, all prophets of God have passed away. There is none [of the past prophets] who is bodily living today in the world. They delivered their ministries, they were given different leases of life but ultimately they all passed away like human beings. Jesus (as) being no exception.
Having declared that, he said that as far as the prophecies of the Holy Prophet Muhammad (sa), the Holy Founder of Islam, are concerned, he referred to a Jesus (as) coming again in the latter days. So if Jesus (as) is dead as was being claimed, then what does it mean? Who would come? Will Jesus (as) be raised from the dead? In answer to this question he said that God has also told him that he was the same Jesus (as) whose advent was prophesied in the traditions of the Holy Prophet of Islam (sa) but that it was only a title. It was not a prophecy meaning that the old Jesus (as) would be reconstructed for his body or his spirit to revisit a human spirit like people believe happens in reincarnation. He explained that what was meant was that somebody in character and style of Jesus Christ would be born in Islam. He would be given the title ‘Jesus’ to indicate his similarity with Jesus (as). He would do for Islam what Jesus (as) had done for Judaism in the context of Jesus-Judaism relationship and he further enlarged upon this to make us fully understand. He did not leave it as mere claim, arguments relating to the claim were made so clear and understandable that it has become a thing of such common sense that you do not require any other strong arguments in favour of this claim.
He said it always happens in this way. No person whose re-advent is prophesied ever comes again. He said look at the history of the claims that are found in almost every religion that someone who was born hundreds of years before would revisit, like Elijah (as) was to revisit before the coming of Christ. He said that if, for the sake of argument, we accept all the stories of ascension to be correct all over the world, then show us one single incident in the entire history of mankind when the same person who was prophesied to revisit actually revisited in person or even claimed to have revisited in person, not bodily. Jesus (as) did claim that Elijah had come again, but it was not in person. It was John the Baptist to whom he referred. So, his coming according to Jesus (as) was the coming of John the Baptist. It is exactly in the same sense that the Founder of the Ahmadiyya Community claimed that his coming is the re-advent of Jesus (as) means somebody who would work on the same pattern, in the same style as Jesus (as) had done in Judaism. Now, a brief example, otherwise the answer to this question would take longer than perhaps we can afford. The point is what did Jesus (as) do? He transformed the attitude from hard, merciless attitude of vengeance to the all-forgiving attitude of what you understand as the spirit of Christianity today. So this is what he did in Islam. He said, look here, Islam never emphasised the role of the sword or of any form of coercion in the path of calling people to God. It was always only a defensive war that is permitted in Islam but never a war of attrition which uses force to change the ideas of the world. That can only be done through sacrifice, perseverance, through love. So that is Jesus (as) reborn, isn’t it? And that is why he was punished and his Community is still being punished and you read so much in the Arab world, in newspapers and such like that Ahmadies do not believe in Jihad, the holy war. Of course, we believe in the holy war, but not in the unholy war. A war waged in the name of holiness which sheds blood of the people just for the sake of converting them is the most unholy war one can conceive and the most stupid thing that can happen to man. It was against that which the Founder of the Ahmadiyya Movement, the Promised Messiah (as) waged a holy war just as Jesus (as) did, bringing suffering upon himself as a result. So, this is just one example but as I said we only have limited time here.
1966, via Truth Prevails, page 123, online english edition
“””Of course, without a shadow of doubt, the Promised Son, among the sons of the Promised Messiah, who will be helped by the Holy Spirit (Ruhul Quds) will be the manifester of the Qudrat-i-Thania ; but basically he is, first and foremost, his Successor, his Khalifa. So the first manifester of the Qudrat-i-Thania, in the first place, is Hazrat Maulvi Nuruddin, Khalifatul Masih I; and the second manifester of same power and might of the Lord God, is Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II.”””
Links and Related Essay’s
#ruhulquddus #ruhulamin #ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #trueislam