During MGA’s beef with Rashid Rida, it seems that MGA and his team sent Rashid Rida a letter wherein it was stated that he would die. Rashid Rida brought this up in 1931, as he met Jalal ud Din Shams. Jalal ud Din Shams denied it altogether, and deflected. Read about the full story in the below.

The full story

Rashid Rida vs. Mirza Ghulam Ahmad (1901-1903 era)

MGA and his team of writers seem to have sent Rashid Rida (and his team of editors) a copy of “Ijazul Masih” (1901) to the offices of al-Manar (his newspaper in Egypt). Per Ahmadiyya sources a copy of “Ijazul Masih” (1901) was also sent to al-Manazir and al-Hilal (See Hidden Treasures). Riḍā attacked Ghulam Ahmad for his claim to be a “shade for the Prophetic miracle” (basically prophethood). Riḍā wrote this in a fatwā to a question sent to al-Manār by a certain Aḥmad Muḥammad al-Alfī, a local Shafiʿī scholar in the town of Tukh in northern Egypt. Al-Manār, 4, no. 12 (31 Aug. 1901), 460–468. Rashid Rida also commented in his newspaper about the lack of were against the Arabic syntax and usage and how the book contained Arabic phrases contrary to normal usage and about how ridiculous the challenge of the MGA was and whether anyone could produce a book like it in 70 days. Rada said that many scholars could write a book like it in seven days. This issue of al-Manar was splashed in the Rawalpindi magazine, Chaudhwin Sadi (See Hidden Treasures). The very next year, MGA and his team of writers sent him a new book, “Al-Huda wal-Tabsirah li-man yara” (Guidance for Perceiving Minds)(June-1902), which was half-urdu and half-arabic. The urdu portion is a full on attack of Rashid Rida and a death prophecy, they also called Rida as “jealous” and “arrogant”. Ahmadiyya sources claim that Rashid Rida mentioned this death prophecy to Jalal-ud Din Shams in roughly 1930-1931 as Shams was working in Israel. Shams responded that it was never a death prophecy (a lie), it was a prophecy about Rida not responding to MGA’s challenges. However, Rashid Rida did respond to the arabic portion of “Al-Huda wal-Tabsirah li-man yara” (Guidance for Perceiving Minds)(June-1902) and even printed a major portion of the book relating to the migration of Jesus to Kashmir in his journal and observed that it was not supported by reasons and record (see Hidden Treasures). His next interaction with the Ahmadiyya movement happened in 1912 whilst in British-India. He was also fast friends with Lahori-Ahmadi’s like Khwaja Kamaluddin, however, they did eventually fall out.

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