Kitab ul Barriya (A Brief Sketch of my life, 1898)-free download-partially in english

Intro
On Jan-24-1898, MGA and his team of writers published “Kitab ul Barriya” (See Maulvi Muhammad Ali in 1915, “Prophethood in Islam“, page 536)(A Brief Sketch of my life, 1898). It is available in English by the Lahori-Ahmadi’s herein (this is a partial translation, many controversial pages are missing). In this book, MGA tells many lies about his family history, see here for that full essay. Then listen to Dr. Syed Holy Spirit explain this scenario herein.

In Kitab-ul-Barriya (A brief sketch of my life)(1898), MGA tells the world that he was born in Qadian in the “last days” of Ranjit Singh, who died on June-27-1839. This actually totally lines up with MGA alleging that he was born in either 1839 or 1840 (see the “Age “Prophecy” essay for full refs)(See Kitab-ul-Bariyyah, RK, v-13, p. 177, footnote).MGA said that in 1857, I was 16 or 17 years of age and had not grown a beard or mustache yet. (Qadianis translated this is “reached manhood”). This would totally match up with MGA’s utterances in 1892 (see Nishan asmani {1892}, page 14–17). Thus, uptil 1898, MGA was alleging to have been born in 1839 or 1840. It was after 1898 when Ahmadi editors started working on changing MGA’s age. 33 pages of Kitab-al-Barriya can be found in Essense of Islam, Vol. 4, pages 1-17, which covers [Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 162-195, footnote].

MGA also specifically lied about Qadian being a fortress wherein some of the walls were 22 feet high, and so wife that 3 carts could easily move in it, similar to the great wall of China. MGA also claimed that a mosque of the family was converted into a Sikh temple, and that there was a library that contained 500 old Quranic manuscripts, which was burnt. MGA claimed that his grandfather, Mirza Gul Muhammad lived 100 learned religious men, every one of these workers, even the women read the 5 daily prayers. However, these are all lies. Factually, Mirza Ghulam Ahmad’s father (Mirza Ghulam Murtaza) never even read his prayers in his whole life and he lived in Qadian before the Sikhs invaded. Similarly, MGA and his family lied to Lepel Griffin in the 1865 (and subsequent editions) edition of the Punjab Chiefs and claimed to be royalty, whereas in reality, they were poor farmers. Mirza Ghulam Ahmad even claimed that a minister of the Mughal Empire, named Ghias al-Daula came to Kadian. However, this name doesn’t exist in the history of the Mughal’s.

In 1897-1898 (See Kitab ul Barriya), MGA and his team of writers, alleged that Ibn Arabi had written that Jesus will descend but in the sense that he will be associated with a different body (See page 19, Lahori-Ahmadi abridged translation), and that he died (see page 34, Lahori-Ahmadi abridged translation) MGA and his team referenced page 262 (see a document by the Qadiani’s) of a commentary written by Ibn Arabi, however, this seems to be Tafsir-i-Kashani by Abd al-Razzaq Kāshānī. Tafsir Kashani can also be found online at Al-Tafsir.com. Tafsir Kashani was also printed under the title “Tafseer ibn Arabi” (see online herein).

A paragraph of this book appeared in the ROR of Oct-1912. Padre Imad ud Din is briefly mentioned in this book.

Kitab al-Bariyya (1898)–first edition

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This is an English translation of a complete, self-contained section from the book Kitab al-Bariyya. The translation of the rest of Kitab al-Bariyya is available here.

Contents

Heading:

Page:

View the book

Title page and Publisher’s Note

Introduction

My brief biography and objects of my mission

Purpose of biography

Family history

Settlement in Qadian

Great-grandfather’s time

High, noble qualities of Mirza Gul Muhammad

Teaches noble lesson on death-bed

Time of grandfather

Qadian captured by Sikhs

Return to Qadian in father’s time

Early life

Education

Pursuit of father’s legal cases and farming work

Short period in official service

Return home

Father’s death

Spiritual experiences

Undertaking spiritual rigours

Experience of visions

Spiritual hardship was to come

Divine appointment and claims

Appointed as Mujaddid of fourteenth century

Acclaimed by Ulama

Reaction to claim of being Promised Messiah

My followers

Expectation of Promised Messiah by Muslims

Contradictions introduced into beliefs

True interpretation of prophecy

Messiah, not king in literal sense

Opponents resort to false accusations

Messiah to come at time of havoc caused by Christians

No prophet after Holy Prophet Muhammad

Death and spiritual ascension of Jesus

Death of Jesus

Sound Islamic authorities uphold death of Jesus

Belief that Jesus is alive contradicts the Quran

Meaning of raf‘

Which issue was the Quran settling?

Jews’ attempt to prove Jesus accursed

Christians also declared Jesus ‘accursed’

Quran removes allegation of curse from Jesus and teaches his spiritual ascension

Bodily ascension was not the issue

Raf‘ of prophets and believers

Jesus cannot return if dead

Prophecy about Dajjal

Ulama’s beliefs disillusion rational thinkers

Meaning of Dajjal

Religious leaders and scientists of Europe fulfill signs of Dajjal

Man’s control leading to denial of God’s power

Other nations revere Europe because of scientific advances

Proof of claim of being the Promised Messiah

Likeness to the time of Jesus

Place of coming of Messiah and Mahdi

Breaking of the Cross

Smashing of Christian belief of crucifixion

Jesus’ ascension — spiritual, not bodily

No proof of Jesus’ bodily ascension

How could the curse be for only three days?

My Divinely-ordained mission

10.

More proof of claim

Revival and strengthening of faith in God

Criteria for the truth of a claimant

Mujaddid of the fourteenth century Hijra

How will the cross be broken?

Meaning of ‘shining forehead’ and ‘lofty nose’

Bringing down faith from the Pleiades

Revelations

Triumph by spiritual, not physical, weapons

Author’s footnote to page 66

Index

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Quotes
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Kitabul-Bariyyah, Title page, Ruhani Khaza’in, vol. 13, p. 1, via Tadhkirah

(B) Three months before the institution of the case I had received the following revelation about this tribulation:

Meaning that [Arabic] You and your fellow believers will be tried with inquiry from the officials, but it will only be an official threatening process, and nothing more. God, who has assigned you to serve the Qur’an, will again bring you back to Qadian. I shall come to help you suddenly with My angels. My help will come to you. I am the Majestic, the High, the Most Gracious.

[Urdu] I shall cause disagreement between your opponents. (This is an indication that in the end
Abdul-Hamid, Reverend Gray, and Padre Nur Din would give mutually contradicting statements). The sentence 433 refers to Muhammad Husain Batalavi and indicates how in the matter of entitlement to a chair, and to diverse types of humiliation in the matter of evidence supporting the false allegation of the Christian priests, he was destined to face insult and humiliation. And the end result would be:

[Arabic] You will be discharged and declared innocent and My Sign will be lit up.
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Kitab al Barriya, pages, 6 and 7

______________________________________________________________________________________________Kitab-ul-Barriah, Roohany Khazaen, Vol. 13, P. 4, 5, 6, 7; Shahadat-ul-Quran, Roohany Khazaen, Vol. 6, P. 385-387; Ishtihar Wajib al-Izhar, Sept. 20, 1897, P. 3-7; appended with Kitab-ul-Barriah)

“I come from a family which is out and out loyal to this government. My father, Mir Ghulam Murtaza, who was considered its well-wisher, used to be granted a chair in the Governor’s Darbar (cabinet) and has been mentioned by Mr. Griffin in his ‘History of the Princes of Punjab’. In 1857, he helped the British government beyond his means, that is he procured fifty (50) cavaliers and horses right during the time of the mutiny. He was considered by the government to be its loyal supporter and well-wisher. A number of testimonials of appreciation received by him from the officers have unfortunately been lost. Copies of three of them, however, which had been published a long time ago, are reproduced in the margin (in English). Then, after the death of my grandfather, my elder brother Mirza Ghulam Qadir remained occupied with service to the government and when the evil-doers encountered the forces of the British government on the highway of Tanmmun, he participated in the battle on the side of the British Government (under General Nicholson he killed several freedom fighters). At the time of the death of my father and brother, I was sitting in the sidelines; but, since then, I have been helping the British for seventeen years with my pen.”

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Kitabul Bariyyah,p. 10,11
The Opponents of the Promised Messiah (alislam.org)

“”My words had assumed some severity against my opponents in my writings, but I was not the one to start such severity. Those writings were undertaken in reply to the severe attacks of my opponents. They had used such harsh and abusive language as called for some severity. This can be perceived by the comparison which I have instituted between the harsh language used by my opponents -and that used by mein the foreword of my book which I have called KitabulBariyyah.As I have just stated the harsh language used by me was by way of retort. It was my opponents who first used such language against me, I could have endured their harsh language without making a retort to it but I had recourse to a retort on account of two reasons: One, so that my opponents, being faced with severity in reply to their harsh strictures, might change their tactics and might revert in future to the use of civil language; and two, that the general Muslim public should not be aroused by the defamatory and provocative language used by my opponents.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 15-16], via Essense of Islam

The Need for Acquiring Knowledge and Using it Wisely
The best way of holding religious discussions is not to criticize a religion foolishly but to put forward one’s objections respectfully on the basis of the accepted and authentic books and writings of that religion. There should be no mockery or derision or insult and all discussion should be conducted wisely. Nor should such objections be raised against a religion with regard to which the objector’s own faith is open to criticism….Every research scholar can put forward objections pointing out the mistakes of doctrine of any sect in a reasonable and respectful manner. An effort should be made that all objections should be of a scholarly nature so that people may benefit from them, and it should not create any disorder or provocation”””.
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p.18], via Essense of Islam

“””Some ignorant people wrongly imagine that I claim to be a recipient of revelation by way of imposture. In truth, this is the act of the Powerful God, Who created the heavens and earth and the universe. Whenever faith in God declines, someone like me is raised; God speaks to him and manifests His wonders through him until people understand that God exists. I announce openly that if a person, whether Asian or European, comes to stay in my company, he will soon discover the truth of my statements.”””
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Kitab-ul-Bariyyah, R-K, Vol. 13, p. 23
https://www.youtube.com/live/sBStV4JnL9E?si=A4NIGOie_iKPcjRm
33:07 time stamp

In 1897-1898, MGA writes that a ruh (soul) gets connected to a new ruh (soul), this is Buruz and it gets a new body (33:07 timestamp)(via Kitab-ul-Bariyyah, R-K, Vol. 13, p. 23).

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Kitab-ul-Bariyyah
See page 19, Lahori-Ahmadi abridged translation)
see page 34
If Ibn Arabi believed that Esa (as) would physically return to Earth with a new body, why do Ahmadi’s quote him? – ahmadiyyafactcheckblog

If Ibn Arabi believed that Esa (as) would physically return to Earth with a new body, why do Ahmadi’s quote him?

Microsoft Word – Ibn al-Arabi 2

Click to access Ibn-al-Arabi.pdf

https://ahmadiyya.org/bookspdf/bar/bar16-29-frm.htm

Click to access sklife.pdf

“””I have mentioned in earlier books that Imam Bukhari and Imam ibn Hazm and Imam Malik (Allah be pleased with them) and other great Imams held exactly this belief that the Prophet Jesus (peace be upon him) has in fact died. Now let it be clear that the Shaykh Muhiyudeen ibn al-‘Arabi also held the same belief. So he writes about the nature of descent on page 262 of his commentary that ‘Jesus will descend but in the sense that he will be associated with a different body’ so that his descent will be as a likeness as is believed by the eminent Sufis. Then on the same page he writes that ‘The meaning of Jesus’ ascension is that when his soul got separated from the lower world it was joined with the higher world.’ Then on page 178 he writes that the meaning of ascension is that the soul of Jesus after being taken was brought to the heaven of souls. So ponder over this.

The great authorities have accepted this. So much so that Muhiyudeen ibn al-‘Arabi has also
written in clear words in his commentary that ‘The descent of the Messiah would be in this manner that his soul will be associated with another body’ so that someone else will be born according to his qualities and nature which is a spiritual matter. So the Exalted God was ready to help these people if they were ready to accept help. But they deviated far away, out of mean-mindedness and prejudice, and did not desire that the Exalted God should enlighten their hearts.

We can conclusively and definitely prove to every seeker of truth that from the time of our master and leader the Holy Prophet (peace and blessings of Allah be upon him) till the present day there have been in every century Godly persons through whom God has shown heavenly Signs to the communities to guide them. There have been in Islam persons such as Sayyid Abdul Qadir of Gilan and Abul Hassan of Kharaqan and Abu Yazid of Bustam, and Junayd of Baghdad and Muhiyudeen ibn al-‘Arabi and Zunnoon of Egypt and Moinuddin Chishti of Ajmer and Qutubuddin Bakhtiar Kaki and Fariduddin of Pakpattan and Nizamuddin of Delhi and Shah Waliullah of Delhi and Shaykh Ahmad of Sirhind (Allah be pleased with them as they were pleased with Him) and the number of such persons runs into thousands. So many wonders of these people are recorded in the books of the scholarly and the learned that even a prejudiced opponent despite his great bias has to concede in the end that these people showed extraordinary signs and wonders.

Similarly the master of the Sufis the Shaykh Muhiyudeen ibn al-‘Arabi categorically expresses his belief regarding the death of the Prophet Jesus (peace be upon him) in his commentary in clear words.

The Shaykh ibn al-‘Arabi writes [the following] in the Fusûs al-Hikam about a vision he had that
he [the Promised Messiah] is the Seal of Saints and will be born a twin. A girl will be born with him and he will be Chinese meaning his forbears would have lived in Chinese countries so all these precepts were fulfilled with the intent of Almighty God. I have written that I was born a twin and there was a girl with me and our seniors lived in Samarkand which had ties with China””.

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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p. 43, via Essense of Islam

“””Muslims should beware of the dangerous situation in which the Jews placed themselves by insisting on the literal fulfilment of the prophecy concerning the second coming of Elijah. It is sheer folly to insist upon something of which there has been no instance before and the falsity of which has been repeatedly demonstrated. God Almighty has said:

Al-Nahl, 16:44

‘Ask the Jews and the Christians for an example of the ways of Allah, if you do not know.’
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 47-48], via Essense of Islam

“””It is the way of Allah that when an action proceeds from man its effect is duly manifested by God Almighty. For instance, when we close all the doors of a room, this is our action and the result it entails, namely, that our room becomes dark is the effect of our action manifested by
God Almighty. This is God’s eternal law. In the same way if we were to swallow poison in a fatal dose, this would doubtless be our action; our death following upon this action of ours would be God’s action in accord with His eternal law. Thus every action of ours is followed by a Divine action that is manifested after our action and is its necessary result. This system operates both in that which is manifest and also in that which is hidden. Every good or bad action of ours creates an effect which is manifested after our action. The meaning of the verse of the Holy Qur’an:

‘Allah has set a seal on their hearts.’—Al-Baqarah, 2:8

is that when a person does evil its effect is manifested by God Almighty on his heart and his countenance. The same is the meaning of the verse:

Al-Saff, 61:6

that is to say, when they turned away from the truth God Almighty turned their hearts away from being in accord with the truth and in the end, in consequence of their hostility, a change was brought about in them and they were so corrupted that the poison of their hostility overwhelmed their natural light.”””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, page 48
https://www.youtube.com/live/sBStV4JnL9E?si=5vQPME76PoWrCkCj

At 53:09, Bro Imtiaz explains how MGA wrote that all the researchers in the past have agreed upon this (the concept of Buruz)(See Kitab-ul-Bariyyah, RK-13, page 48).

Transliteration
“”Tamam muhaqqaq mantay challay eye hai””

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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p.51], via Essense of Islam

“””It is a guiding principle for a wise person to realize that, in contrast to prophecies, which may at times contain metaphors and allegorical expressions, the basic teachings have to be very clear and elaborate. Therefore, whenever there seems to be a contradiction between the teaching and a prophecy, it is imperative to give preference to the teaching. If a prophecy seems to run counter to the teaching, it should not be taken literally but should be made to conform to the teaching so that the contradiction is removed. In any case, one must give priority to the teaching, because, in addition to providing elucidation and detail, the teaching is frequently put into practice and its aims and objectives cannot remain hidden, unlike the prophecies which often remain unknown.”””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 53-55, via Essense of Islam

“””When I find that the Christian faith lacks altogether all three methods of the comprehension of God, I wonder on what basis Christians support their worship of Jesus. How unfortunate is it for them that the gates of heaven are closed to them, reason rejects them and they have not available to them documentary proof from the continuous teachings of the previous Prophets, and yet they have no fear of God. A wise person should adopt a religion whose teachings on the principles of comprehension of the Divine should be acceptable to all, and which should be supported by reason and against which the gates of heaven should not be closed. Reflection shows that the Christian faith is bereft of all these three qualities. Its method of comprehension of the Divine is so strange that neither the scriptures of the Jews nor any other heavenly book has taught it. As for the testimony of reason it is enough to point out that the more the Europeans become acquainted with dialectical methods, the greater becomes their mockery of Christian doctrines.

Logical propositions are of universal application as they are determined on the basis of universally accepted principles. Therefore, if a philosopher is convinced that Jesus is God, he must then hold that millions of gods have appeared in the past and can appear in the future, which is absurd.

As regards the heavenly signs, if all Christian clerics were to beseech Jesus for a heavenly sign throughout their lives, they would not be given any, as Jesus is not God. He is a humble human being and would be unaware of their supplication. Even if he were aware of it, what could he do?….

If on the Day of Judgement, Jesus was to confess that he was not God and inquire from them why they had attributed Godhead to him, what will they do and to whom will they turn? God Almighty has established four witnesses to confound the Christians:

1. The Jews who have borne witness for more than three thousand five hundred years that they were never instructed in the doctrine of Trinity, nor had any of their Prophets predicted that God or a son of God in the true sense would appear on earth.

2. The followers of John the Baptist who are still found in Syria and who have throughout believed that Jesus was a human being, a Prophet and disciple of John the Baptist.

3. The Unitarian sect of the Christians which has been repeatedly mentioned in the Holy Qur’an and whose members held a discussion with the Trinitarian sect of Christianity in the third century under the direction of the Roman Emperor, and who were held to be in the right and the Emperor had sided with them.

4. The Holy Prophet of Islam (peace and blessings of Allah be upon him) and the Holy Qur’an both of whom have affirmed that Jesus, son f Mary, certainly was not God or the son of God, but was only a Prophet.

Moreover, thousands of the righteous have testified under Divine guidance that Jesus, son of Mary, was a humble creature of God and His Prophet. God Almighty has raised me as a witness against the Christians and has commanded me to proclaim that the deification of the son of Mary is a false doctrine that amounts to infidelity. He has also honoured me with His converse….

O Christians! be sure that Jesus, son of Mary, is not God. Do not wrong your souls by attributing the greatness of God to one of His creatures. Our hearts tremble at hearing that you call on a weak and helpless creature as if he were God. Turn to the True God so that you may achieve good and may receive salvation.””””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p. 55], via Essense of Islam

“””God Almighty has raised me to bear witness against the Christians of this age and has commanded me to proclaim that the deification of the Son of Maryas is a false doctrine and amounts to the denial of God. He has honoured me with His converse, has sent me with many signs, and has displayed many miracles in my support. By His grace and bounty, our company is such as leads to God. I believe that he who stays in this company for a time with a pure and holy intent and remains with us steadfastly seeking knowledge, would ultimately believe in God even if he were an atheist. It behoves a Christian, find, who entertains the fear of God Almighty and who is in search for the True God and hungers and thirsts for Him, that he should cast aside senseless tales and myths and, seeking clear proofs, should remain in my company for some time. He would then see how God, Who is the Master of heaven and earth, would display His heavenly signs to him. It is, however, a pity that there are few who truly seek God and wander in His search day and night.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 59-60], via Essense of Islam

“””I had apprehended that some false charge would be laid against me. For when an enemy is completely refuted he delivers an attack against life and honour. So it happened in my case and this charge of conspiracy to murder was laid against me…. The Christian missionaries were
greatly offended with me. My activities had occasioned them great loss. In addition to heavenly signs, my criticism of their doctrine had ripped apart the warp and woof of their religion. Their doctrine of atonement was totally refuted by my pointing out that if the curse of the sins of
all the sinners had settled on Jesus, it meant that his heart had been emptied of all understanding of God Almighty and His love and that he had become an enemy of God. As a curse in its true meaning is not permissible in the case of a righteous one like Jesus, then how can the doctrine of atonement be supported which is based entirely upon his becoming accursed?

I had also pointed out that no act of the Divine is contrary to His eternal way and that means that there should be a large number of illustrations. If sending a son is the way of God then there should be many more sons of God so that a way might be established and some sons should be crucified for the jinns and some for men and some for those creatures which dwell in other spheres. This objection was also such that a moment’s reflection on it would rescue a person from the darkness of Christianity….

I pointed out that the doctrine of atonement is also untenable, for its purpose would be either that in consequence of it sin should be abolished altogether, or that every type of sin, whether relating to the rights of God or the rights of people, should be continuously forgiven. The first supposition is entirely false. We observe that the men and women of Europe have not been able to abstain from sin after the atonement and that the people of Europe are guilty of all manner of sins. Alright, leave that aside, and consider the case of ‘prophets’ whose faith was stronger than that of others, even they could not escape sin, and the disciples of Jesus too were involved in sin. Thus there is no doubt that the atonement is not a dam that can bank up the flood of sin. As regards the second supposition, that those who believe in the atonement would be exempted from all punishment for sin, and that whether they commit theft or robbery or murder or misconduct of every description God will not call them to account; this also is untrue as it would cancel God’s eternal commandments and destroy the purity of the law.””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 63-64], via Essense of Islam

“””The Christians should have shown what provision the Gospel has made for that certainty with regard to the existence of God which bestows upon man the insight of the fear of God and burns up the fuel of sin. How can sin be discarded through useless means? These people do not realize that it is altogether unrealistic and wholly fictitious that the sins of the whole world were cast upon one person and that the curse of the sinners was taken from them and was imposed on the heart of Jesus. This would mean that thereafter, with the exception of Jesus, everyone had acquired a pure life and the understanding of God and that Jesus alone was burdened with a curse which was a collection of millions of curses. But when we see that every person has his sins with him and that everyone feels the passion that nature has bestowed on him, whether he accepts Jesus or not, it shows that the accursed ones have not been separated from their cursed lives and that their curse has not fallen upon Jesus. As a curse is firmly fixed to its subject, how could it then have been transferred to Jesus? It is the height of injustice that the curse of every wicked and accursed one, who believes in Jesus, should fall on Jesus and that the person himself should become free from blame and pure. If this unending chain of curses, which will extend to the Judgement Day, will continue to be heaped upon poor Jesus afresh, when will he be freed from curses?…. This would mean that Jesus would never see the day again when he should dwell under the shade of the love of God and the light of His understanding. All that this doctrine would achieve would be that a holy one of God might be subjected to unending foulness.”””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, p. 65, via Essense of Islam

“””We are a witness and testify before the whole world that we have found in the Holy Qur’an the reality that leads to God. We have heard the voice of God and have witnessed the signs of the mighty arm of Him Who has revealed the Qur’an. We believe that He is the True God and is the Master of the worlds. Our heart is filled with this certainty as the ocean is filled with water. We, therefore, invite everyone to this faith and to this light on the basis of enlightened perception. We have found the true light which dispels all darkness and which really renders the heart cold to all that is beside God. This is the only way by following which a person emerges from the grip
of passion and the darkness of the ego as a snake sloughs off its skin.”””

[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p. 65]
“”What is true light? It is that which descends from heaven in the guise of convincing signs and bestows comfort and satisfaction on the hearts. This light is needed by everyone who is desirous of obtaining salvation; for he who is not free from doubt is not free from the possibility of chastisement. He who is too unfortunate to see God in this world will also fall into darkness on the Day of Judgement, as He says:

Whoso is blind in this world will be blind in the hereafter.—Bani Isra’il, 17:73

God has indicated many times in His book that He shall enlighten with His signs the hearts of those who seek Him until they are able to see Him, and that He shall manifest His greatness to them until all other greatnesses will become as nothing before them. These are the words that I heard directly from God in His converse, until my soul cried out that this is the way to reach God and that this is the way to overcome sin. To arrive at the truth, it is necessary that we should tread the path of truthfulness. Hypothetical designs and imaginary projects will not help us. I am witness to the fact, and place this testimony before the whole world, that it is from the Qur’an that I have discovered the reality that leads to God. I have heard the voice and have seen the signs of the Powerful Arm of God Who has sent the Qur’an. So I believe that He is the True God and the Master of all the worlds. My heart is as full of this certainty as the ocean is full of water. I, therefore, call everyone to this faith and this light on the basis of reasoned conviction. We have found the true light with which all curtains of darkness are lifted and the heart grows cold to everything beside Allah. This is the only way whereby man emerges from the passions of the self and its darkness, just as a serpent emerges from its skin.””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 66-67, via Essense of Islam

“”There is no doubt that the Gospel does not provide for the full nurture of the tree of humanity. We are sent into the world with many faculties and every faculty demands that it should be used on its proper occasion. The Gospel emphasizes only the faculty of meekness and gentleness. Meekness and forgiveness are good qualities when exercised on the proper occasion but their use on every occasion would be greatly harmful. Our cultural life, which comprises the interplay of different kinds of tempers, demands that we should exercise all our faculties with discretion on the proper occasion. It is true that, on some occasions, forgiveness and forbearance would benefit materially and spiritually a person who has done us harm. On other occasions, the exercise of those faculties would encourage the offender to commit greater mischief and to do more harm.

Our spiritual life resembles our physical life to a large degree. It is our experience that the use of only one type of food and medicines would upset our health. If we were to confine ourselves over a period to the use of cooling articles of diet and refrain altogether from the use of warming articles, we would become a prey to some diseases like paralysis, Parkinson’s disease or epilepsy. On the contrary, if we confine ourselves to warming articles of diet, so much so that even the water that we drink must be warm, then equally we would be liable to some other kind of disease. Consequently, in order to maintain our physical health we must keep a balance between hot and cold, hard and soft, and movement and rest. We should follow the same rule in respect of our spiritual health. God has bestowed no evil faculty upon us. Indeed no faculty is evil in itself; it is the misuse of a faculty that is evil. For instance, envy is evil but if we use it for a good purpose, that is to say, as a competition in goodness, it becomes a high moral quality. The same is the case with all moral qualities. Their misuse renders them harmful and their use on proper occasion in a moderate manner makes them beneficial.

It is, therefore, a mistake to cut off all other branches of the tree of humanity and to put the entire emphasis on forgiveness and forbearance. That is why this teaching has failed in its purpose and Christian sovereigns had to enact codes of law for the punishment of offenders. The current Gospels cannot bring about the perfection of the human self. As the stars are dimmed when the sun rises and then disappear from sight altogether, the same is the case of the Gospel in comparison with the Holy Qur’an.””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 70-71], via Essence of Islam

“”Islam sets forth the high philosophy that everyone is bestowed a kind of body in the grave which is necessary for experiencing delight and torment. We cannot say for creation of what material that new body is made, for this mortal body becomes dead and no one has observed it coming alive in the grave. The earthly body is often cremated or is preserved in museums and is kept outside a grave for long periods. If this body were to come alive, people would observe it and yet the Holy Qur’an affirms that a dead person comes alive. One has, therefore, to accept that a dead person is revived with a body which we cannot see. May be that that body is created from the imperceptible qualities of this body. After that body is bestowed, human faculties are revived as this second body is much finer than the first body. It experiences visions very widely and all the realities of the hereafter become visible to it as they are. Wrongdoers then suffer not only a physical torment, but also a torment of despair. Thus it is an agreed principle of Islam that the torment or comfort of the grave is also experienced through a body, and this is the demand of reason also inasmuch as experience has affirmed that the spiritual faculties of man do not manifest themselves without a body.”””

We have also exposed the error of the Christians in that they think that heaven will only be a spiritual experience. We have proved that the nature of man is such that his spiritual faculties need a body for their perfect and complete functioning. For instance, it is our observation that an injury inflicted upon a certain part of the brain destroys memory, and that an injury inflicted upon another part destroys the faculty of thinking, and that a disturbance occasioned to the nervous system affects several spiritual faculties. Such being the case that a minor disturbance of the body occasions a disturbance in the functioning of the soul, how can we expect that after a total separation from the body the soul would be able to maintain its integrity? Therefore, Islam teaches that everyone is bestowed a body in the grave which is needed for the perception of delight and torment. We cannot say from what material that body is prepared except that this mortal body becomes naught and no one observes that it is revived in the grave. Very often it is cremated or is preserved in a museum or is kept outside a grave for long periods. If it were a fact that it is revived, that would have been witnessed, yet it is proved from the Holy Qur’an that a dead person is revived and we have, therefore, to accept that he is revived with another body which we are not able to see. Very probably that body is made out of the fine qualities of this body and along with it human faculties are revived. As that body is much finer than this body, the door of visions is opened widely to it and the realities of the hereafter are seen as they are. The wrongdoers then suffer a torment of despair in addition to the physical torment. It is thus an agreed principle in Islam that the torment or comfort of the grave is perceived through a body. Reason also demands this as experience has established that the spiritual faculties of man do not manifest themselves without a body.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 72-74], via Essense of Islam

“”No Contradiction Between Divine Justice and Mercy
The Christian doctrine that Divine justice would not be fulfilled without atonement is utterly absurd. They believe that in his human aspect Jesus was sinless and yet their God burdened him without cause with the curse of the whole world and had no regard for His own justice. This shows that their God cares not at all for justice. What a spectacle is this that what was sought to be escaped was adopted in its worst form. The great concern was that somehow justice should not be contravened and mercy may also be fulfilled. But by the slaughter of an innocent one, neither justice was established nor was mercy fulfilled.

The notion that justice and mercy cannot subsist together in the Being of God Almighty, inasmuch as justice demands punishment and mercy demands forbearance, is an error in which short-sighted Christians are involved through lack of reflection. They do not reflect that the justice of God Almighty is also mercy….

It should be borne in mind that the basic attribute of God is mercy. Justice comes into play after reason and law have been established. Justice is also mercy in another form. When a person is bestowed reason and through it he becomes aware of the limits and laws of God Almighty, he becomes subject to the demand of justice. But for mercy there is no condition of reason and law. As God Almighty desired to exalt mankind through mercy, He laid down the rules and limits of justice. Thus it is ignorance to imagine that there is contradiction between justice and mercy.

Death is not the Fruit of Sin
The Christians say that the death of man and all animals is the fruit of sin, but this is open to two objections. In the first place, it cannot be denied that there was a creation before Adam and that they were subject to death. There was no Adam at the time nor was there his sin. Then how did death come about? Secondly, there is no doubt that with the exception of one fruit Adam ate everything in the garden and so he must have eaten meat. This also shows that animals were killed before the sin of Adam. Even apart from this, Adam drank water, for eating and drinking go together, and research has established that every drop of water contains thousands of germs. Thus there can be no doubt that before the sin of Adam, millions of germs used to die. One is, therefore, compelled to affirm that death is not the fruit of sin and this refutes the thesis of the Christians.”””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 73-74, via Essense of Islam

“”Short-sighted Christians, through lack of proper reflection, are involved in the false notion that justice and mercy cannot coexist in God Almighty, inasmuch as justice demands punishment and mercy demands forbearance. They fail to consider that the justice of God Almighty is also a mercy for it is all for the benefit of mankind. For instance, if God Almighty adjudges that a murderer should be executed this does not add anything to His Godhead. He ordains this so that mankind should not become extinct through killing each other. This is mercy for mankind and God Almighty has established this system of mutual rights between His creatures so that
peace might be maintained and no group should trespass against another and thus create disorder. Thus all the punishments prescribed in the sphere of life, property, and honour are a mercy for mankind….

There is no conflict between justice and mercy. They are like two streams that run parallel to each other in their courses without one interfering with the other. We find the same principle in operation in worldly sovereignties. An offender is punished, but those who behave well and please the government become recipients of bounties and gifts.

It should be borne in mind that the basic attribute of God is mercy, and the notion of justice comes into operation after reason and law are established. That also is in a way a mercy. When reason is bestowed upon a person and, through his reason, he becomes aware of the limits set by God Almighty and His laws, he becomes subject to the operation of justice, but reason and law are not a condition for the operation of mercy. As God Almighty out of His mercy desired to exalt man above the rest of His creation, He prescribed the limits and rules of justice between them. It is a folly to imagine a contradiction between justice and mercy.””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 91-92
Sheikh-Abdul-Qadir-al-Jilani-20080304MN.pdf (alislam.org)

“””Allah the Almighty has addressed my humble self in His revelations and said: [Urdu] You are
from Me and I am from you. The heaven and earth are with you as they are with Me. You are from Our water and the others are from dryness and you are to Me as My Uniqueness and you are to Me in a state of communion that is not known to anyone in the creation. God praises you from His throne. You have proceeded from Him and He has chosen you out of the whole world. You have a high station in My presence. I have chosen you for Myself. You are the light of the world. Wonderful is your status.

I shall raise you to Myself, and shall grant dominance to your Community up to the Day of Judgment. You have been blessed and God has raised your status. You are God’s dignity, so He will not forsake you. You are the eternal word, so you will not be wiped out. I shall come to you with My hosts. My property, which had been plundered, will be bestowed on you. I shall honour you and guard you. This will happen, this will happen, this will happen, and thereafter will you be moved to the other world. My perfect bounties have been bestowed upon you. Announce to the people: If you love God, then come and follow me, so that God may also love you. [Say] God bears witness to my truth, then why do you not believe? You are in My presence, I have named you Mutawakkil [the one trusting in God]. God praises you from His throne. We praise you and send blessings upon you. People will wish to extinguish this light, but God will bring this light—which is His light—to perfection. We will put awe in their hearts. Our victory shall arrive and the purpose of the age will end with us. On that day it will be said: ‘Was not this the truth?’ I am with you, wherever you may be. The direction of God is in the same way as is your direction. Pledging allegiance to you is the same as pledging it to Me. Your hand is My hand. People will come to you from distant lands and the victory from God will descend upon you. For your sake, people will be granted revelation from God and will assist you. No one can avert the prophecies of God.

O Ahmad mercy has been made to flow from your lips and your name has been exalted. God will illumine your reasoning. You are brave. If faith had ascended to Pleiades, you would have brought it down from it. Upon you have been bestowed the treasures of God’s mercy. The mention of your forefathers will be cut off, and God will begin from you. I determined to appoint a vicegerent, so I created Adam, that is you. Awahan (God has manifested Himself in you). God will not forsake you, not abandon you, until he makes a distinction between the pure and the impure. I was a hidden treasure; so, I determined to be recognized. You are a means of establishing relationship between Me and the world. I have breathed my soul into you. You will be helped and there will be no way of escape left for any one. You have come down with the truth and the prophecies of the Prophets have been fulfilled in you. God sent his apostle to strengthen His faith and to make it prevail upon all other faiths. God sent him down near Qadian. He descended with truth and was sent with the truth, and it had been so ordained from eternity. You were on the brink of a pit of fire, God sent him to save you. O My Ahmad, you are My purpose and are with Me. I have planted the tree of your greatness with My own hand. I shall appoint you as the leader of people. Do people wonder at this? Say: God is Wonderful, He chooses whom He wills and He is not called to account for that which He does. God’s shade will be upon you and He will ever be protecting you. Heaven and earth were both closed; We opened them. You are the ‘Isa whose time shall not be wasted. A jewel like you cannot be wasted. We shall make you a Sign for people, and this had been determined since eternity. You are with Me. Your secret is My secret. You are honoured and granted nearness in this world and in the Hereafter. On you is the special favour, and you have been exalted over the rest of the world.

[Persian] Tread joyfully, for your time has come and the feet of the Muslims have been placed firmly upon a high tower.

[Urdu] I shall exhibit My flash and shall raise you with My power. A Warner came to the
world, but the world accepted him not. But God will accept him and will demonstrate his truthfulness with mighty signs. He has a station where no man can arrive through his own efforts. You are with Me. I have created the night and day for you. You have a relationship
with me of which people have no notion. O people, the light of God has come to you, so do not reject it.

Ruhani Khuzain, Vol. 13, pages 100-103

“”God addresses me and says: ‘you are from me and I am from you….you are my water…you are to me as if my monotheism and you in such a place of unity with me that no creature knows….you came out from him and he chose you from all the world….you are God’s glory…you are the eternal word…you secret is my secret…””

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Ruhani Khuzain, Vol. 13, page 104

“”I saw that the spirit of God, the exalted, enveloped me and took control of my body and sheltered me in its being, until not even a single particle of me remained. And my eye became his eye, my ears his ears, my tongue his tongue. My Lord took hold of me and held me so that I was completely lost in him. And I saw his power and strength stirring in me and his divinity was running in me…””

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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 76-81], via Essense of Islam

“”According to their principle, the Christians attach no importance to righteous conduct; in their view the atonement of Jesus is a sufficient means for the attainment of salvation. We have shown that the atonement of Jesus did not rescue the Christians from sin, nor is it true that because of the atonement every vice has become permissible for them. There is, however, one further matter which is worthy of note, that reason proves that righteous conduct has an effect that bestows the fruit of salvation upon the pious. Even the Christians acknowledge that vice has an effect whereby a person guilty of it is condemned to hell forever. If that is so, one has to make allowance for the corresponding law of nature that good also has an effect and that he who practices it can become heir to salvation.

Was Jesus Free from Inherited Sin?
Another objection we had put forward was that the expiation that the Christians set forth is opposed to the eternal Divine law of nature. There is no instance in the law of nature that to safeguard the inferior the superior might be put to death. We have before us the Divine law
of nature which proves that the inferior is always sacrificed to safeguard the superior. All animates, even the germs in the water, are sacrificed for the preservation of man, who is the noblest of creation. The sacrifice of Jesus is contrary to this obvious law. Every reasonable person can understand that for the protection of that which is dearer and more valuable, that which is inferior to it has to be sacrificed. God Almighty lets millions of animates be sacrificed for the preservation of man, and we, by our very nature, follow the same law. You can thus understand how inconsistent is atonement, in which the Christians believe, with the Divine law of nature.

Another objection that we had raised was that the claim of the Christians that Jesus was free from hereditary as well as acquired sin is obviously unfounded. The Christians admit that Jesus had acquired his body from his mother and that she was not free from sin. The Christians also acknowledge that all pain and hurt are the fruit of sin and there can be no doubt that Jesus felt hunger and thirst and might have suffered from chickenpox and smallpox in his childhood and would have borne the pain of teething and would have suffered from seasonal fevers. According to the Christians, all these are the fruits of sin. Then how could Jesus be regarded as a sinless sacrifice? Besides, according to the Christians, only that person can establish a relationship with the Holy Spirit who is wholly free from sin. Then how did the Holy Spirit establish a relationship with Jesus who was not free from hereditary sin nor escaped the fruit of sin? Apparently,
Melchisedec was more deserving of a relationship with the Holy Spirit, for according to the Christians he was free from every kind of sin.

Did Crucifixion Save Christians from Sin?
The Christians acknowledge that the true means of attaining salvation is to be free from sin and yet they do not set forth the true means of achieving freedom from sin. They present a shameful fiction which has no true relationship with freedom from sin. It is obvious that as man has been created for God, his whole comfort and prosperity lie in this that he should become wholly
God’s, and he can never manifest true comfort till he establishes this relationship with God in practice. When man turns away from God, his case is like that of a person who shuts the windows of his room that open towards the sun. There can be no doubt that with the shutting of the windows the room will become dark and that the light of the sun having been excluded will be
suddenly replaced with darkness. It is that darkness which is described as misguidance and hell for it is the root of all pain. If the removal of this darkness and deliverance from this hell is sought in accordance with the law of nature, then there is no need to crucify anyone. The windows should be opened, the shutting of which had caused the darkness. Can anyone believe that we can obtain any light while we insist upon keeping the windows shut through which light could enter? The forgiveness of sins is not a tale which would be illustrated in a future life. Nor is this matter without foundation or comparable to the disobedience and forgiveness of worldly governments. A person is accounted an offender or a sinner when, turning away from God, he draws away from confrontation with the light and brightness which descend from God upon human hearts. That condition is called Junah in the Word of God, which has been perverted
by the Parsees into Gunah (sin). The root of the word means to incline away and to move away from the centre. It acquired the connotation of sin, inasmuch as by turning away a person leaves the spot where Divine light falls and moving away from it puts himself at a distance from the light that can be obtained in the original position. In the same way Juram (crime), which also connotes sin, means cutting asunder. Thus an offender cuts asunder all his relationship with God. Juram is thus more serious than Junah, for the latter merely means a wrong inclination, but the former signifies that a person deliberately commits an offence by breaking God’s law and being heedless of any relationship with Him.

That being the reality of true purity, the question arises whether those lights which a person loses through his love of darkness can be acquired by believing in the crucifixion of anyone. The answer is that such a notion is false. The truth is that for the acquiring of those lights it is the eternal law that we should open the windows that face the true sun and the rays that had been averted by shutting them would be revived again. This is borne out by the physical law of nature that we cannot get rid of darkness till we open the windows that let in the direct rays of the sun. Doubtless, therefore, the only correct course that appeals to reason is that those windows should be opened whereby not only shall we obtain light, but shall also behold the Source of all light. For the removal of the darkness of sin and neglect, it is necessary to obtain light. This is indicated by God, the Glorious, in the verse:

Bani Isra’il, 17:73

He who is blind in this world shall be blind in the hereafter and even more astray.

This means that the eyes for beholding God and the senses for discovering Him are bestowed in this life and that he upon whom they are not bestowed in this life will not find them in the hereafter. The righteous who will see God on the Day of Judgement will carry with them the
senses through which they will see Him, and he who does not hear the voice of God in this world will not hear it in the next. To recognize God as He is without any error and to obtain true understanding of His Being and attributes in this world is the source of all light. It is thus
obvious that those who believe that God is subject to death and distress and misery and ignorance, and that He can become accursed and can be deprived of true purity and mercy and true knowledge, flounder in the pit of misguidance, and are unaware of true knowledge and
insight which are the basis of salvation. The Christians are guilty of gross error in thinking that salvation is freely available and that good deeds are irrelevant in that context. He whom they have deified observed forty fasts. Moses also observed fasts in Sinai. If good deeds are nothing, why did these two exalted ones pursue this vain purpose? As it is clear that God Almighty is disgusted with vice, we can understand that He is greatly pleased with virtue. In this way, virtue becomes an atonement for vice. When a person after being guilty of a vice performs a good deed that pleases God, it follows that the previous condition has been replaced by the subsequent one; otherwise, it would be disrespect. Accordingly, God the Glorious says in the Holy Qur’an:

Hud, 11:115

Surely good deeds do away with evil deeds. We can also say that vice has a poisonous quality, which destroys, and that virtue has the quality of an antidote that rescues from death. For instance, to shut all the doors of a room is a vice, the necessary consequence of which is darkness. Opposed to this is the opening of the doors that face the sun. This is the virtue the necessary consequence of which is that the light that had been shut off will re-enter the room.”””
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Kitabul-Bariyyah, pp. 78–79, Ruhani Khaza’in, vol. 13, p. 103–105, via Tadhkirah

“””In a vision I saw that I myself was God and believed myself to be such. I felt that I had no will or thought or action of my own left, and that I had become like a vessel with holes, or something which was being completely overpowered by something else that had absorbed it wholly so that its own being had completely disappeared. At that time, I saw that the spirit of Allah the Almighty had enveloped my soul and, covering my body, hid me completely in itself so that not a particle of me remained. I beheld my physical self as if all my limbs had become His, my eyes had become His eyes, my ears had become His ears and my tongue had become His tongue. My Lord seized me with such great force that I disappeared in Him and I felt that His power and strength was surging in me and His divinity was coursing through me. The camps of the Lord of honour were set up all around my heart and the Lord of power ground down my ego so that there was no more of me nor any desire of mine left. My whole structure was demolished and only the structure of the Lord of the universe remained visible.

Divinity overcame me with such force that I was drawn to Him from the hair of my head to the nails of my toes. Then I became all kernel, which had no shell and became an oil which had no dregs. I was separated completely from my ego and I became like something which was not visible; or like a drop, which had become merged in the river so that the river comprehended it in its vastness. I no longer knew what I had been before or what my being was. Divinity coursed through my veins and muscles. I was completely lost to myself and God Almighty employed all
my limbs for His purpose and took possession of me with such force that nothing could exceed it. Being so seized by Allah, I became non-existent. I believed that my limbs had become God’s limbs and I imagined that I had discarded my own being and had departed from my own existence and that no associate or claimant had remained as an obstruction. God Almighty entered wholly into my being and my anger and my gentleness, my bitterness and my
sweetness and my movement and my inertness all became His. In this condition I said: We desire a new universe, a new heaven and a new earth. I then created the heaven and the earth in a mass without order or distinction and then, according to the divine will, I arranged and classified this mass. I felt that I had the power to create it. Then I created the lower heaven and said:

We have decorated the lower heaven with lamps.

Then I said: We shall now create man from the essence of clay. Then my condition moved from vision towards the reception of revelation and my tongue uttered:

I determined to make a vicegerent so I created Adam. Then We created man in the best mould.
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p.106, via Essense of Islam

“””There is nothing in the Gospel that establishes the godhood of Jesus…. If his godhood can be established by the words of the Gospel, then the revelations vouchsafed to me connote my godhood to a greater degree than do the revelations of Jesus in his case. If the Christian ministers are not capable of determining this matter by themselves, then let them submit the revelations and words of Jesus set out in the Gospel, which are supposed to establish his godhood, to three umpires who may be mutually agreed upon from among non-Muslims and non-Christians, and if they decide and state on oath that the godhood of Jesus is established more clearly from his reported words, I would hand over one thousand rupees to the Christian ministers as a penalty. The umpires should state on oath, in the name of God Almighty, that they have made the truthful decision, and also state that that if it be otherwise, may God Almighty afflict them, within one year, with such torment as should involve their ruin and disgrace. But I am convinced that the Christian ministers will not agree to this method of settlement.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 81-82], via Essense of Islam

Torment is something negative in nature. Absence of comfort is torment. Salvation is something positive in nature; that is, the recovery of comfort and prosperity is salvation. As darkness means absence of light, suffering means absence of well-being. Illness is the name of the condition when the body does not function properly and health is the name of the condition when all natural functions revert to normal. When the spiritual condition of a person moves away from the normal, this disturbance is called torment. When a limb like a hand or foot moves away from its proper position a pain is felt and the limb becomes unable to perform its allotted function and if it is neglected it gradually becomes useless or becomes infected and falls away. Very often there is apprehension of its neighbouring limbs being affected also. The pain that this limb generates does not come from outside but results naturally from its diseased condition. The same is the case with spiritual torment. When a person departs from the religion of nature and loses steadfastness, spiritual torment begins, though an ignorant, who is steeped in heedlessness, may not feel it. In that condition the affected soul is disabled from performing spiritual service. If this condition lasts for a time the soul becomes useless and becomes dangerous for its neighbours. The torment with which it is afflicted does not come from outside, but is generated by its diseased condition. No doubt it is the act of God, but it is like the case when a person takes a fatal dose of arsenic, God Almighty kills him. Or when a person shuts all the windows of his
room, God Almighty makes the room dark, or if a person were to cut off his tongue, God Almighty would deprive him of the power of speech. These are all the acts of God which follow upon the acts of man. In the same way, spiritual torment is the act of God Almighty which follows upon a person’s own action. This is indicated in the verse:

Al-Humazah, I04:7-8

Chastisement of God is a torment inflicted by God. Its first flame rises from the heart of man himself.

This means that the root of the torment is in the heart of man and that the impure thoughts of the heart are the fuel of this hell. As the seed of the torment is the foulness of one’s being which becomes personified as torment, it follows that that which removes this torment is righteousness
and purity.
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 83-85], via Essense of Islam

“””There is a great part of matters Divine that finds no mention in the Torah; for instance, it does not mention the finer stages of the Unity of God. The Qur’an discloses that the Unity of God does not mean merely that we should not worship idols, or human beings, or animals, or the elements, or heavenly bodies or satans, but that the Unity of God has three stages.

The first stage of the Unity of God is for the common people who desire to be delivered from the wrath of God Almighty.

The second stage is for those who desire to be closer to God than the common people.

The third stage is for those special ones who desire to achieve closeness to perfection.

The first stage is that no one should be worshipped except God, and that one should refrain from the worship of everything that is limited and created, whether it is on the earth or in heaven.

The second stage of the Unity of God is that in one’s own affairs and in the affairs of others, God Almighty should be regarded as the true force and that means should not be so emphasised as to become associates of God. For instance, to say that had it not been for X one would have suffered a certain loss, or that if it had not been for Y, one would have been ruined, would amount to shirk, if bysuch pronouncements it is meant that X and Y truly possess some power.

The third stage of the Unity of God is to exclude the desires of one’s ego from one’s love of God Almighty and to devote oneself entirely to His Greatness.

Such Unity of God is not to be found in the Torah. Also there is no mention of salvation or hell in the Torah, except some slight indications here and there. In the same way, there is no detailed mention in the Torah of the perfect attributes of God Almighty. Had the Torah contained any Surah like the one in the Holy Qur’an:

‘Proclaim: He is Allah, the Single Allah, the Self-Existing and Besought of all. He begets not nor is He begotten; and there is no one like unto Him.’—al-Ikhlas, 112:2-5

then perhaps the Christians might have refrained from the worship of a creature. Also the Torah has not set forth the degrees of rights but the Qur’an has set forth this teaching also in perfection. For instance, it says:

al-Nahl, 16:91

Allah enjoins equity, benevolence and graciousness between kindred. This means that our sympathy with mankind should be prompted by natural eagerness and not by any motive of seeking acknowledgement, as for instance, a mother has sympathy for her child. The Torah also fails to establish the existence of God and His Unity and His perfect attributes on the basis of reason, but the Holy Qur’an has established all these doctrines and the need of revelation and Prophethood with arguments based on reason, and by stating everything in a philosophic way, has made it easy for seekers after truth to appreciate it. These arguments are put forth in such an excellent manner in the Holy Qur’an that it is not within anyone’s power, for instance, to put forth any argument on the existence of God which is not contained in the Qur’an.

A strong argument in support of the need of the Holy Qur’an is that all the previous Books beginning with the Torah and ending with the Gospel are addressed to a particular people, namely, the children of Israel and state in clear words that the directions contained in them are not for the general benefit, and are limited to the children of Israel. But the Holy Qur’an aims at the reform of the whole world and is not addressed to any particular people but states plainly that it has been revealed for the benefit of the whole of mankind and that the reform of everyone is its purpose.”””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 86-87, via Essense of Islam

“”That to which they call us is a low idea and a shameful doctrine. Can reason accept that a humble creature who possesses all the qualities of a man should be called god? Can reason tolerate that creatures should flog their Creator and that the servants of God should spit in the face of the Powerful God and should seize Him and should nail Him to the cross and that He should be helpless in their hands? Can anyone understand that a person should call himself God and should supplicate a whole night long and his supplication should not be accepted? Can any heart draw comfort from the idea that God should spend nine months in a womb and be nourished on blood and should be born wailing through the usual channel? Can any reasonable person accept that after an eternity of time God should assume a body and one part of Him
should take the form of man and another should take the form of a pigeon and that these bodies should confine Him for ever.””
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Kitabul-Bariyyah, pp. 87–91, Ruhani Khaza’in, vol. 13, pp. 113–117, via Tadhkirah

Note by Hadrat Mirza Bashir Ahmadra: Allah be praised that this prophecy was fulfilled very magnificently and the eminent personage referred to in Chaudhawin Sadi wrote very humbly and meekly to be forgiven. He wrote:

My lord and master, [peace be on you and the mercy of Allah and His blessings]. A sinner confessing his sin presents himself (through this letter) at the blessed place Qadian and begs for your mercy. You have granted respite to this sinner from July 1, 1897 to July 1, 1898. I hereby confess myself guilty against you in the heavenly Kingdom. (I have perceived that as your supplication was heard so this my humble entreaty has also been heard and that I have been forgiven and acquitted by your holy self)…. At this moment I stand before you as a guilty sinner and ask your forgiveness (I have no hesitation in appearing personally but in view of certain circumstances beg to be excused). It is possible that I might present myself before July 1898. I am hoping that you might be moved from the Holy Presence of Allah to grant me pardon [He forgot, and We found in him no resolve to disobey] It is also a legal principle that an offence that has not been committed deliberately is compoundable and forgivable. [Then forgive and thereby bring about an improvement in me for Allah loves the benevolent.] I am your guilty one:
(signature of the eminent personage)** (Rawalpindi October, 29, 1897).

It is foolish to imagine that religion means a few things that are mentioned in the Gospel. All matters that are essential for the perfection of man are comprehended within the scope of religion. Religion comprises all those matters which lead man from his wild condition to the condition of true humanity and then lead him from the condition of humanity to a life of wisdom and thereafter lead him from a life of wisdom to a life that is devoted to God. [Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, p. 89].
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 87-88, via Essense of Islam

“””We had raised an objection to the current Gospels that the Gospels do not provide for the development of all man’s faculties and that even the portions of them relating to moral qualities are taken from the Torah. This caused great humiliation to the Christian priests. To this some Christians replied that:

Divine Books are concerned only with morals and that the punishment of offences is not appropriate for a Book of God, inasmuch as offences should be punished according to changing circumstances which are unlimited and it is not proper that there should be a fixed law laying down penalties. Every penalty should be such as is in accord with the times and is helpful for the warning and restraint of offenders. Fixed penalties are not beneficial for the reform of people. In the same way, civil, criminal and revenue laws should not be fixed and rigid, as they would create difficulties under changing circumstances. For instance, they might adversely affect commercial conditions which have become current and cannot be avoided, or a penal law might not be helpful where offenders have become accustomed to one kind of punishment, or may not be amenable to it.

I would say that this type of thinking proceeds from people who have not studied the Holy Qur’an with care. The directions contained in the Holy Qur’an with regard to civil, criminal and revenue matters are of two types. One, which lays down the details of punishment or of procedure, and the other which only prescribes the principle and does not lay down any specific direction. The purpose of the latter is to provide guidance for the meeting of new circumstances. For instance, at one place the Holy Qur’an lays down the rule of a tooth for a tooth and an eye for an eye. This is a detail. In another place, the principle is set forth:

‘The penalty for an offence is chastisement in proportion thereto.’—al-Shura, 42:41

On reflection we find that this principle is laid down for the widening of the law in cases where the specific law cannot be carried into effect. For instance, if a person who has lost his own teeth breaks the tooth of another, he ceases to be amenable to the rule of a tooth for a tooth,
for he has no teeth himself. In the same way, if a blind person should destroy the eye of another person, he cannot be deprived of his own eye, for he has none. The Holy Qur’an lays down general principles to meet such cases and by doing so encourages everyone to deduce
rules suitable to every case. It is a pity that the Torah does not follow this method and the Gospel is wholly deprived of this teaching. It only lays down a few moral exhortations, but they are not part of any code or system of law. The statement of the Christians that the Gospel has left legal matters to the intelligence of people is not a matter of pride, but one of remorse and shame, for whatever is not laid down as universal law and is not spelled out in terms of any regulatory principles, is liable to be misused and become an evil, however good its purpose might be.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, p. 89], via Essense of Islam

“”It is foolish to imagine that religion means a few things that are mentioned in the Gospel. All matters that are essential for the perfection of man are comprehended within the scope of religion. Religion comprises all those matters which lead man from his wild condition to the condition of true humanity and then lead him from the condition of humanity to a life of wisdom and thereafter lead him from a life of wisdom to a life that is devoted to God.””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 91-92, via Essense of Islam

“””We can furnish conclusive proof to every seeker after truth that from the time of our lord and master the Holy Prophet [peace and blessings of Allah be on him] up to this day, in every century there have appeared men of God through whom God Almighty has guided other people
by the display of heavenly signs. Of these were Sayyed ‘Abd-ul-Qadir Jilani, Abu-al-Hasan Kharqani, Abu Yazid Bistami, Junaid Baghdadi, Mohy-ud-Din Ibne-‘ Arabi, Dhunnun Misri, Mu‘in-ud-Din Chishti Ajmeri, Qutb-ud-Din Bakhtiar Kaki, Farid-ud-Din Pakpatni, Nizam-ud-Din Dehlvi, Shah Wali-ullah Dehlvi, and Sheikh Ahmad Sarhandi (Allah is pleased with them, and they are pleased with Him). Their number exceeded thousands. So many extraordinary happenings concerning them are set out in the books of the learned ones that even a very bigoted opponent has to admit that these people manifested extraordinary signs and miracles. I tell you truly that through my research, so far as it is possible for one to discover about the past, I have come to the conclusion that the number of heavenly signs in support of Islam and as a testimony of the truth of the Holy Prophet [peace and blessings of Allah be on him] which have been manifested through the Auliya’ of this Ummah, is not to be equalled in the history of other religions. Islam is the only religion which has progressed through heavenly signs, and its numberless lights and blessings have ever demonstrated the existence of God Almighty as if He is visible close at hand.

Be sure that on the score of its heavenly signs Islam has not been put to shame in any age. In this age of yours, you could, if you wished, be the witnesses of signs in support of Islam. Say truly: have you not witnessed signs in support of Islam in your own age? Is there any other religion in the world that can produce such testimony? These indeed are the reasons which have broken the back of Christian missionaries. He whom they set up as god has nothing in his support except a few meaningless tales and false narratives.

The signs of the truth of the Holy Prophet [peace and blessings of Allah be on him], whom they reject, are visible in this age like pouring rain. For seekers the gates of heavenly signs are as open today as they were in any previous age, and for those who are hungry after truth the banquet of bounties is as much available today as it was before. A living faith is as much available today as it was before. A living faith has always the hand of the Living God at its back and such a faith is Islam.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p. 108], via Essense of Islam

“”I emphatically claim that if a Christian were to stay in my company, he would witness a number of signs within one year. Divine signs are raining down in this place and God, Whom people have forgotten and have put His creatures in His place, is now manifesting Himself in my heart. He wants to reveal Himself. Is there anyone desirous of beholding Him?””
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Kitabul-Bariyyah, part 1, p. 148 footnote, Ruhani Khaza’in, vol. 13, p. 179, via Tadhkirah

“”[Urdu] I shall bless you and bless you greatly; so much so that kings will seek blessings from
your garments.””
_______________________________________________________________________________________________Kitab ul Bariyah, Roohani Khazain vol.13 p.180-181
Via Razi
AhmadiAnswers | Did Mirza Ghulam Ahmad عليه السلام Have Teachers?

“In childhood, my education was done in this manner that when I was 6,7 years old, a persian-speaking teacher was appointed for me who taught me Holy Quran and some persian books and the name of this teacher was Fazal Ilahi. And when my age was about 10 years, then an Arabic teacher was appointed for my education whose name was Fazal Ahmad ……. From him I read some books and the grammar. When I reached 17 or 18 years of age, I had the opportunity of receiving education from another Molvi Sahib, his name was Gul Ali Shah……. From this lastly mentioned Molvi Sahib I studied grammar and logic and Herbal Medicine (Hikmat).”
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Kitab-ul-Bariyyah, Ruhani Khaza’in, Vol. 13, pp. 155-157, footnote, via Essense of Islam

“””We know for certain that the greatest Prophet of God and His best beloved is Muhammad, the chosen one [peace and blessings of Allah be on him]. The followers of other Prophets are in darkness having nothing with them except old stories and tales. But the Muslims always receive fresh signs from God Almighty. Therefore, among Muslims there are found many persons of understanding, who believe in God with such certainty as if they beheld Him; but other people have not this certainty concerning God Almighty. Therefore, our soul bears witness that the true and right religion is Islam alone….

The miracles of our Holy Prophet [peace and blessings of Allah be on him] are not mere stories. By obeying the Holy Prophet [peace and blessings of Allah be on him] we experience those signs ourselves and, through the blessings of observation and experience, we arrive at complete certainty. How high is the status of that perfect and Holy Prophet [peace and blessings of Allah be on him] whose Prophethood always furnishes fresh proof to seekers, and by the blessings of witnessing continuous signs, we arrive at the stage where we see God Almighty with our own eyes, as it were. Thus, true religion is that and the true Prophet is he, the fresh spring of whose truth should always be witnessed. To rely upon mere stories which are subject to all kinds of exceptions does not commend itself to the wise. Hundreds of people have been deified in the world and they are believed in on the basis of hundreds of old tales, but the truth is that the true miracle worker is he the river of whose miracles never dries up. That person is our lord and master the Holy Prophet [peace and blessings of Allah be on him].

In every age, God Almighty has raised someone to display the signs of that perfect and holy one. In this age, He has sent me with the title of Promised Messiah. Signs are being shown from heaven and all sorts of extraordinary events are coming to pass. Every seeker after truth can come and stay with me and witness these signs, whether he is a Christian, a Jew or an Arya. All these are the blessings of our Holy Prophet [peace and blessings of Allah be on him].

Muhammad is the Imam and light of both the worlds; He it is who illuminates time and space.
For fear of offending God, I dare not call him God, but, by God; For mankind, the Holy Prophet is the sure guide to Him. [Publishers]
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Kitabul-Bariyyah, pp. 159–162 footnote, Ruhani Khaza’in, vol. 13, pp. 192–195 footnote, via Tadhkirah

“””When my revered father died I was informed in a dream that the time of his death was near. I was in Lahore when I saw the dream, so I hastened back to Qadian. I found him ill with dysentery but I did not expect that he would die the very next day, for his illness had taken a turn for the better and he showed great steadfastness. The next day we were all with him during mid-day. The day being very hot, he very kindly suggested that I should rest a little. It was the month of June and the temperature was very high. I retired into an upper room and lay down while a servant gently massaged my feet. In this condition, which resembled a light slumber, I received the revelation:

That is [Arabic] We call to witness the heaven where all decrees originate and We call to witness the event which will happen after the setting of the sun.

I was made to understand that this revelation was by way of condolence on the part of Allah the Almighty, and that the occurrence to which it related was that my father would die after sunset.… My father died the same day after sunset.”””
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Kitabul-Bariyyah, pp. 161–162 footnote, Ruhani Khaza’in, vol. 13, pp. 194–195 footnote

“””When I received the revelation from Allah the Glorious concerning the death of my revered father, which I have just mentioned, I was naturally troubled by the thought that some sources of income which were available only during my father’s lifetime would now cease and we might be faced with adversity. Thereupon, I received the second revelation:

That is [Arabic] Is not Allah sufficient for His servant?

This revelation afforded me complete comfort and satisfaction and it impressed itself upon my heart like a steel nail. I call to witness Allah, the Lord of Honour and Glory, in Whose hands is my life that He has demonstrated the truth of this revelation of glad tiding in a manner that I could not have conceived of. He has provided for me as no father could have done for a child.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 162-195, footnote], via Essense of Islam

“””My family history is as follows: My name is Ghulam Ahmad and my father’s name was Ghulam Murtada and my grandfather’s name was ‘Ata Muhammad and my great grandfather’s name was Gul Muham-mad. As stated elsewhere, our family is Mughal Barlas and it appears from my ancestral documents, which are preserved to this day, that they arrived in this country from Samarqand and that they were accompanied by about two hundred followers and servants and members of the family.

Our ancestor arrived here in the capacity of a respected chieftain and settled down in this place,
which was at that time an uninhabited wasteland, situated approximately 50 kose2 North-East of Lahore. He established at this place a town, which he called Islampur and which subsequently became known as Islampur Qadi Majhi. In the course of time people forgot the word Islampur, and Majhi was also dropped and the name remained simply as Qadi, which later became Qadi and was finally converted to Qadian.

The reason why this place was called Qadi Majhi was that this tract of land, which was about 60 kose3 in length, was known as Majha probably because buffaloes abounded here, and buffalo is majh in Hindi. As our ancestors were not only the landlords of the whole of this tract but were also invested with ruling powers over this area, they became known as Qadi.

I am not aware why our ancestors migrated to this country from Samarqand, but ancient documents indicate that in their county of origin they were also respected chieftains and rulers and that they had to leave their country on account of some tribal rivalry and conflict. On their arrival here, the reigning monarchs granted them several villages by way of estate and they established a permanent state in this neighbourhood.

In the early days of Sikh rule, my great grandfather Mirza Gul Muhammad was a well-known chieftain in this area and his estate comprised eighty-five villages. In consequence of continuous raids by the Sikhs, he lost several of his villages and yet such was his generosity that, as a gesture of sympathy, he gifted several of his remaining villages to some Muslim landlords who had been evicted from their land, and these remain in their possession till this day. In those disturbed times he was an independent chieftain and about five hundred people were entertained at his table. About one hundred scholars, divines and Huffaz4 stayed with him and were paid sufficient stipends. In his company the talk mostly revolved around religious subjects. All his dependents and relatives were regular in their worship of God. Even the maidservants who ground corn were regular in their five daily prayers and Tahajjud.

The respectable Muslims of the neighbourhood, most of whom were Afghans, referred to Qadian, which was then called Islampur, as Mecca, because in those disturbed times this blessed town was a place of refuge for every Muslim. Most other places were full of disbelief, disobedience and tyranny, while Qadian was well-known for its adherence to Islam, piety, purity and justice. I have myself heard from those who had lived close to that time that in those days Qadian was like a garden in which flourished hundreds of supporters of the faith, divines, scholars and brave and respectable men.

There were many tales current in this neighbourhood that Mirza Gul Muhammad Sahib, the late, was an outstanding personality among the righteous people from whom proceeded many astonishing acts which bordered on the miraculous. Many seekers after God, scholars and pious men had come to Qadian to be among his associates. It is surprising that some of his near miraculous actions are so well-known that they were vouched for by a large number of irreligious people. In short, in addition to this position as chieftain, he had great reputation for integrity, righteousness, manly courage, high resolve, support of the faith, and sympathy for the Muslims. All his associates were pious people of good conduct, jealous for the faith, averse to disobedience and evil, and possessing courageous and commanding personalities.

I have often heard my father relate that on one occasion a Minister of the Mughal Government—whose title was Ghiath-ud-Daulah—came to Qadian. Having observed the statesmanship, intelligence, courage, high resolve, perseverance and wisdom of Mirza Gul Muhammad Sahib, and having witnessed his righteousness and piety and the decorum of his audience, and finding him inspired by the spirit of support for Islam and help for the faith, and seeing that those who were associated with him were pious and courageous people and carried themselves with dignity, he was much overcome with emotion. He said that if he had known that in this backward tract there lived a member of the Mughal family who was well equipped with all the royal qualities, he would have endeavoured that in these times, when the royal family was afflicted with indolence, inability and corruption, such a one should have been seated on the throne at Delhi to fully safeguard the Islamic Kingdom.

It might be of interest to mention that my great grandfather, the said Mirza Gul Muhammad, died of hiccups and some other complications. When his illness overpowered him, his physicians became unanimous in their opinion that if he were to use liquor for a few days, it might prove helpful in his treatment, but no one had the courage to mention this to him. Finally some of them indicated this to him indirectly. He replied that if God Almighty desired to heal him He could bring about the healing through any of several medicines and that he was not willing to seek his recovery through the use of such a vile thing as liquor. He added that he was quite reconciled to the Divine decree. He finally died after a few days of the same disorder. His death had been decreed but he left behind the pious memory that he preferred death to the use of liquor. People have recourse to every kind of device in order to escape death but he preferred death to disobedience of God. Sad indeed is the plight of some Nawabs and some wealthy and affluent people who, during their brief span of life, set at naught God and His commandments, sever all relationships with Him and disobey Him openly and use liquor like water. Thus they not only lead sinful lives but also cut down their days on earth and die quickly in consequence of various fearful disorders and leave behind an ill example for coming generations.

In short, when my great grandfather died he was succeeded by his talented son, my grandfather Mirza ‘Ata Muhammad. During his time, in God’s wisdom, the Sikhs overcame him after a struggle. My late grandfather had recourse to various devices for the safeguarding of his estate but as the Divine decree was not favourable he failed of his purpose and none of his projects were fulfilled and the Sikhs gradually deprived him of all his estate, leaving him in occupation of Qadian alone. Qadian at that time was like a citadel with four towers, which were manned by soldiers and a few cannons. It was surrounded by a wall twenty-two feet high and wide enough for three carts being driven along it side by side. It came to pass that a party of Sikhs known as Ram Garhias obtained entrance into Qadian by permission and then treacherously took possession of it. At that time our family faced ruin. They were taken captives like the Israelites, and all their belongings and properties were looted. Several mosques and fine houses were demolished and gardens were cut down out of ignorance and bigotry. Some of the mosques were
turned into Dharamsalas5. One of these is still in their possession. A library belonging to our family was burnt down. It contained five hundred manualscript copies of the Holy Qur’an, which were disrespectfully burnt. In the end, upon second thoughts, the Sikhs directed our family to depart from Qadian and all men and women were seated in carts and expelled, whereafter they took refuge in one of the Punjab states. After a short while my grandfather was poisoned by his enemies. Then, during the latter part of Ranjit Singh’s rule, my father Mirza Ghulam Murtada returned to Qadian and five of the villages, which had belonged to his father, were restored to him. In the meantime, Ranjit Singh had suppressed the smaller states and had consolidated them into a large state for himself. He had also captured all our villages and his rule now extended from Lahore to Peshawar and down to Ludhiana. Thus, after having been dispossessed of our estate, the remaining villages were also taken over by Ranjit Singh and we were left with only five of them. Nevertheless, as head of an ancient family, my father Mirza Ghulam Murtada was a well-known Chieftain in this neighbourhood…..Sir Lepel Griffin in his book Chiefs of Punjab has made mention of my father. He was very popular with the officials of Government and, as a gesture of approbation, the Deputy Commissioner and Commissioner often came to visit him. This is a brief account of my family.

Early Life
I was born around 1839 or 1840, during the latter part of the Sikh rule. In 1857, I was 16 or 17 years of age and had not reached manhood. My father had been beset by great difficulties before my birth and at one time he even had to travel through Hindustan on foot. But with my birth he began to experience a change for the better in his circumstances. It was by the sheer mercy of God Almighty that I did not partake of any of the misfortunes of my father. Nor did I participate in any of the days of rule and statehood of my ancestors. Like Jesusas, who had the nominal
title of Prince because of his descent from Davidas, and who had lost all the insignia of statehood, I too can say that I am descended from rulers and heads of state. Perhaps this has happened so that I should have this resemblance with Jesusas as well. Though I cannot say like Jesusas that I have nowhere to lay my head, yet I know that all the rule and statehood of
my ancestors has nearly come to an end. This happened so that God Almighty might establish a new hierarchy as indicated in a revelation vouchsafed to me by the Holy One, and which is mentioned in Brahin-e-Ahmadiyyah:

That is, Holy is Allah, Blessed and High. He will raise thy status above thy ancestors. From now on, He will cut off all reference to thy forefathers and will begin with thee.

Also, He revealed to me the glad tiding:

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…I received my elementary education at home. When I was 6 or 7 years old, a teacher who was learned in Persian was employed as my tutor. He taught me the Holy Qur’an and a few Persian books. His name was Fadl Ilahi. When I was about 10 years old, an Arabic teacher, whose name was Fadl Ahmad, was appointed as my tutor. I conceive that since my elementary education was by way of sowing the seed of Divine Fadl [Grace], the names of both my tutors begin with Fadl. Maulavi Sahib, who was a pious and respectable gentleman, taught me with great attention and diligence. From him I learnt some rules of Arabic grammar. When I was 17 or 18, for a few years I studied under another Maulavi Sahib whose name was Gul ‘Ali Shah. He too had been employed by my father for my tuition at Qadian. From him I acquired further knowledge of Arabic grammar, logic, philosophy, etc., according to the then current syllabus and as far as God Almighty so willed. My father was an expert physician and under him I studied some books on medicine.

Early Services to Father and Family
By this time I had become so fond of reading that I gave little attention to anything else. My father repeatedly admonished me to cut down on my study of books for he was afraid that too much devotion to them might affect my health and he was also anxious that laying aside books I should begin to take an interest in his affairs and should share his responsibilities. And this is what happened. He was at that time engaged in litigation in the British Courts for the recovery of some of our ancestral villages and finally succeeded in employing me in that pursuit. For a long time I remained so occupied. I have always regretted that a good deal of my precious time was wasted in this useless pursuit. My father also committed the management of our landed property to me. But as I was by nature and disposition averse to such occupations, my father would sometimes be annoyed with me. He was most kind and affectionate towards me but he desired that I should become a man of the world like my contemporaries, but this was something I was much averse to.

On one occasion, the Commissioner was coming to Qadian and my father asked me repeatedly that I should go out two or three kose7 to welcome him.

But I was wholly disinclined to do so and was also not feeling well. Therefore I could not go. This also became a cause for my father’s displeasure. In short, he wished me to completely occupy myself with worldly affairs, which I could not do. Nevertheless, out of goodwill and in order to earn spiritual merit, but not for the sake of any worldly gain, I devoted myself to serving my father and for his sake I occupied myself with worldly affairs and also supplicated for him. He believed fully that I was dutiful towards my parents and often used to say that he desired me to participate in worldly affairs out of a sense of sympathy for me though he realized that faith—the thing in which I was most interested—was alone worth pursuing and that he himself was only wasting his time.

In the same way, while I was under his care I had most unwillingly spent a few years in the employment of the British Government, but he found that separation from me sat heavy on him and so he directed me to resign from my post. This I gladly did and returned home. My brief experience of official life made me realize that most people in that position lead very undesirable lives. Very few of them carry out their religious duties properly and few of them restrain themselves from indulgence in the illicit pleasures which are meant as a trial for them. I was surprised with their way of life. I found that most of them were eager to collect money lawfully or unlawfully and all their efforts in this brief life were directed towards the world. Only a few did I find who, out of regard for the Divine majesty, cultivated the higher moral values like meekness, nobility, chastity, courtesy, lowliness, humility, sympathy for mankind, purity of heart, eating lawful food, speaking the truth and righteousness. I found most of them afflicted with arrogance, transgression, neglect of religious values, and all types of evil morals. As the wisdom of God Almighty had decreed that I should have experience of all types of people I had to keep company with those of every kind. All this time I spent in great constraint and unease. As the author of Mathnawi Rumi says:

8

When I returned to my father I became occupied with the management of our land but the greater part of my time was devoted to the study of the Holy Qur’an and its commentaries as well as Hadith. I would often read out portions from these books to my father, who was mostly melancholy on account of the failure of his efforts to recover a part of his patrimony. He had spent some seventy thousand rupees in the prosecution of those cases, but the result
was failure. We had lost those villages long ago and their recovery was a chimera.

Last Days of His Father
On account of this failure my father was always restless and melancholy. Observing these conditions, I was enabled to carry out a pure change in my own life. The bitter life led by my father taught me to value a clean life free from all worldly impurities. Although my father still owned a few villages and was in receipt of an annual stipend from the British Government and also enjoyed a pension for his services, all this was as nothing compared to what he had experienced in his younger days. This is why he was always sad and melancholy and often said that had he striven for the faith as much as he had striven for the world he would have been a saint of some repute. He often recited the verse:

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And I often saw him recite this verse which he had written, and he would be greatly moved:
10

Sometimes I heard him recite his own verse:

With the tears of a lover and being the dust of someone’s feet, my heart beats in blood in place of someone else. [Translator]

With each passing day, he was more and more grieved by the thought that he would face his Creator empty-handed. He often regretted that he had wasted his life in the pursuit of useless worldly objectives. On one occasion, he related that he had seen the Holy Prophetsa in his dream proceeding in great dignity towards his house like a mighty monarch. My father advanced to welcome him and, when he had come close to him, he thought that he should make a present to him and put his hand in his pocket in which he found only one Rupee. Examining it closely, he discovered that it was a false coin. Perceiving this my father’s eyes became wet and he woke up. He interpreted this dream as meaning that love of God and of the Holy Prophetsa mixed with worldly ambition was like a false coin.

My father used to say that the last days of his father’s life had also been spent in grief and sorrow, just like him. In whatever direction he advanced he met with failure, and he would often recite this couplet of his father (my great grandfather), of which I remember only one line:

Whenever I contrive to do something, destiny mocks me. [Translator]

In his old age my father’s grief and sorrow multiplied manifold. About six months before, he built a mosque in the middle of the town—which is now the town’s main mosque—and directed that he should be buried in a corner of that mosque so that he should constantly hear the name of God Almighty being glorified, and this might perchance become the means of procuring forgiveness. It so happened that when the construction of the mosque was almost completed and just a few bricks remained to be laid in the courtyard, my father died of dysentery after a few days illness and was buried in the corner of the mosque which he had specified.

O Allah, have mercy upon him and usher him into Paradise. Amin. [Translator]

He was 80 or 85 years of age when he died. His sorrow over wasting his life in the pursuit of the world still affects me painfully and I realize that everyone who seeks the world must carry this sorrow with him. Let him who seeks understanding understand this.

Early Revelations
I was 34 or 35 years of age when my father died. In a dream, I had been warned that his death was approaching. I was then in Lahore and hastened to Qadian. He was suffering from dysentery but I had no apprehension whatsoever that he would die the day after my arrival. In fact, there had been some change for the better in his condition and he could even sit for long hours. The following day, we were all with him at noon when he kindly suggested that I should go and have some rest, for it was the month of June and the heat was intense. I retired into an
upper room and a servant began to knead my feet. Presently I fell into a light slumber and then came to me the revelation:

That is, We call to witness the heaven where all decrees originate, and We call to witness that misfortune which will fall today after sunset.

I was given to understand that this revelation was by way of commiseration on behalf of God Almighty, as my father would unfortunately die that very day after sunset. Holy is Allah! How glorious is the Great God that He commiserates on the death of a person who died sorrowing over his wasted life! Most people would be surprised at this interpretation of mine that God Almighty commiserated with me. It should, however, be remembered that when God, glorified be His name, treats someone mercifully, He deals with him like a friend. We read in the traditions that on certain occasions God Almighty laughed. This also is a similar kind of expression.

To sum up, when I received this revelation, which presaged the death of my father, the thought passed through my mind, because I was only a human, that some of the means of income which were linked to my father would now be closed and we might be confronted with all sorts of difficulties. Thereupon I received another revelation:

That is to say, is not Allah sufficient for His servant? This revelation conveyed great comfort and satisfaction to me and it firmly fixed itself in my heart like an iron nail. I swear by God Almighty in Whose hand is my life that He has fulfilled this comforting revelation in a manner that was beyond my imagination. He has provided for me as no father could have provided for anyone. I have been the recipient of His continuous bounties, which I find impossible to deny.

My father died the same day after sunset. This was the first day on which I experienced a sign of Divine mercy through revelation concerning which I cannot imagine that it would ever cease to have effect during my lifetime. I had the words of the revelation carved on a semi-precious stone and set it in a ring, which I have with me securely. Nearly 40 years of my life passed under the care of my father, and with his departure from this life, I began to receive Divine revelations continuously and abundantly.
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Kitabul-Bariyyah, pp. 164–167 footnote, Ruhani Khaza’in, vol. 13, pp. 197–200 footnote, via Tadhkirah

“””During the lifetime of my father, when his death was approaching, I saw in a dream an old holy personage with a blessed countenance, who conveyed to me that it was customary in the family of the Holy Prophetsa to fast for a period by way of preparation for the reception of heavenly light. I took this as an indication that I should follow this tradition.

I, therefore, deemed it proper to adhere to fasting over a lengthy period….The wonders that I experienced as a result of such fasting include a variety of subtle visions that were manifested to me. I met some of the past Prophets and some of the highly placed saints among the Muslims…. Moreover, I was vouchsafed visions of spiritual light in the shape of bright columns of green and red so beautiful and enchanting that their description cannot be conveyed in words. These columns extended up to heaven. Some of them were bright white, some green and some red. Their sight filled my heart with great joy. There is no delight in life which could be compared with the delight that the heart and soul experienced through beholding them.

I am given to understand that these columns were a representation of the interaction of the love between God and His servant. That is to say, it was a light that proceeded upwards from the heart and there was a second light that descended from above. The meeting of the two took the shape of a column. These are spiritual experiences which the world cannot understand because they are far above the reach of the world’s eyes. But there are some in this world who are made aware of these phenomena.

In short, the wonders that were vouchsafed to me on account of this long period of fasting consist of these various kinds of visions….But I would not advise all and sundry to undertake such an exercise, nor did I do so of my own accord…. It should be remembered that I adopted this hard physical discipline for nine to ten months in compliance with a divine command conveyed to me in a clear vision and I endured the extremes of hunger and thirst. Then I gave it up as a continuous discipline but had recourse to it from time to time.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 195-201, footnote], via Essense of Islam

“””I cannot say what I have done that has made me the recipient of this divine favour, but I feel my heart involuntarily drawn towards God Almighty with such deep loyalty that it cannot be restrained by any other consideration. So all this is pure Divine bounty. I have never submitted myself to rigorous physical discipline, nor have I subjected myself to hard exercises like some contemporary Sufis, nor did I undertake retreat in complete mystic solitude. Nor, indeed, have I done anything by of asceticism which is contrary to the practice of the Holy Prophetsa, or which may be objectionable according to the Word of God Almighty. Indeed, I have always felt abhorred
by the fakirs and those who introduce all sorts of innovations in faith. However, during the lifetime of my father, when his death was approaching, it so happened that I saw in a dream a holy man who was elderly and had a pure countenance, and he pointed out to me that it is the tradition of the family of the Holy Prophetsa to observe some days of fasting in order to attract the heavenly lights; thus pointing out that I too should observe this tradition. Hence, I thought it appropriate to observe fasts for some time. But, at the same time, I felt that it would be better not to disclose this to anyone. So I would have my meals delivered to me in the men’s quarters of the house and gave them away to some orphans with whom I had arranged that they should come at specified times. Thus I would spend all day fasting. No one, except God, knew about these fasts. After a few weeks, I surmised that it was no difficult matter for me to fast when I was still having one full meal everyday. I, therefore, decided to start cutting down on my food intake. I started reducing my food gradually, until I would subsist on one chapatti in the entire day and night. I continued reducing my food in the same manner until I reduced my food intake to a few ounces in 24 hours. This I continued for approximately eight or nine months. Although I was taking so little food as could not suffice even for an infant two or three months old, God Almighty protected me from all ill-effect and illness.

Wonders Experienced through Fasting
Among the wonders of this kind of fasting that I experienced are the fine visions which were bestowed upon me during that time. I met some past Prophetsas and some of the exalted Muslim Auliya’.17 Once—in a state of complete wakefulness—I met the Holy Prophetsa along with Hassanra, Hussainra, ‘Alira and Fatimahra. This was not a dream, but something that I experienced in a state of wakefulness. I met many holy people in this manner, but it would take long to describe all those meetings. Moreover, I was granted views of spiritual lights that were represented in columns of red and green, the beauty of which cannot possibly be described in words. These columns of light, some of them shining white and others green and red, rose straight towards heaven and their sight filled my heart with delight. Nothing can be compared to the joy that my heart and soul experienced in beholding these columns. I believe that these columns were a representation of the love between God and man. It was a light that proceeded from the heart upwards and there was another light that descended from above and the two together took on the shape of a column. These are spiritual matters which are beyond the ken of the world. The world cannot recognize them as they are far removed from its eyes, but there are some in the world who are made aware of them. In short, due to this prolonged fasting, wonders were revealed to me in the form of visions of various kinds and forms.

Physical Discipline and Hardship
In addition, one benefit that I derived from this prolonged practice of fasting was that after having subjected myself to this discipline, I found myself capable of enduring hunger and thirst over long periods, if the need should ever arise. I have often thought that if a corpulent person, who is also a wrestler, had to starve along with me, he would die before I could feel any acute need for food. This experience taught me that one can progress stage by stage in starving oneself and that until one’s body becomes accustomed to such privations a comfort loving person is not fit to accomplish stages of spiritual progress. But I would not advise everyone to embark upon such a discipline, nor did I do so of my own accord. I have known many ignorant dervishes who adopted a course of hard physical discipline and in the end lost their sanity and spent the rest of their lives in madness or became afflicted with various
diseases such as tuberculosis, etc.

Not all humans possess similar mental faculties. Those whose faculties are naturally weak cannot bear any physical discipline. Very soon, they are afflicted with some dangerous disease. It is better that one should not subject oneself to a rigorous physical discipline on one’s own. Rather one should adopt the faith of simple people. Of course, if one receives a revelation from God and it is not opposed to the magnificent Shariah of Islam, it must be carried out.
However, the foolish fakirs of today teach disciplines which do not result in any good. One should stay away from them.

Keep in mind that it was on the basis of a clear vision from God Almighty that I carried out rigorous physical discipline for eight or nine months and tasted hunger and thirst. Then I stopped its continuous practice, but did revert to it occasionally.

All of this happened, but there still remained the spiritual discipline. I have also come to partake of this in these days when I have to endure the Maulavis with their foul tongue, loose talk, declaration of apostasy, and insults and other ignorant ones with their curses and foul language. In my opinion, during the thirteen hundred years since the time of the Holy Prophetsa, no one else could have partaken of such treatment.

Being declared an apostate, I was considered worse than the infidels, Christians and atheists. The fools of the nation, through announcements and newspapers, gave me such bad names as are not to be found in the case of anyone else. I am, therefore, grateful to Allah that I was tested with both kinds of hardship.”””
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Kitabul-Bariyyah, p. 168, Ruhani Khaza’in, vol. 13, p. 201, via Tadhkirah

“””When the 13th century of the Hegira came to an end and the 14th century was about to begin, Allah the Almighty, informed me through revelation that I was the Reformer of this century and I received the revelation:

[Arabic] [The Most Gracious One has taught you the Qur’an… I am the first of the believers.]””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 201-202, footnote], via Essense of Islam

“””Reformer of the Fourteenth Century
When the thirteenth century drew to a close and the beginning of the fourteenth century approached, I was informed by God Almighty, through revelation that I am the Reformer of the fourteenth century. I received the revelation:

That is, God has taught you the Qur’an and has expounded its true meanings to you so that you
should warn these people—who through generations of neglect and not having been warned have fallen into error—of their evil end, so that the way of those offenders may be made manifest
who do not desire to follow the right path after it has been openly declared. Tell them: I have been commissioned by God and am the foremost of believers.””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, p. 172, sub-footnote], via Essense of Islam

“”My genealogy runs as follows:
My name is Ghulam Ahmad, son of Mirza Ghulam Murtada Sahib, son of Mirza ‘Ata Muhammad Sahib, son of Mirza Gul Muhammad Sahib, son of Mirza Faid Muhammad Sahib, son of Mirza Muhammad Qa’im Sahib, son of Mirza Muhammad Aslam Sahib, son of Mirza Muhammad Dilawar Sahib, son of Mirza Alah-Din Sahib, son of Mirza Ja‘far Beg Sahib, son of Mirza Muhammad Beg Sahib, son of Mirza ‘Abdul Baqi Sahib, son of Mirza Muhammad Sultan Sahib, son of Mirza Hadi Beg Sahib, who is our common ancestor.”””
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Kitab-ul-Bariyyah, RK, v-13, p. 177, footnote

I was born around 1839 or 1840, during the latter part of the Sikh rule. In 1857, I was 16 or 17 years of age and had not grown a beard or mustache yet. (Qadianis translated this is “reached manhood”)

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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 204-205, footnote], via Essense of Islam

“””Spread of the Jama‘at
Although our Jama‘at has not yet spread in large numbers in different parts of the world, my followers are to be found in many places, from Peshawar to Bombay, Calcutta, Hyderabad Deccan, and even in Arab countries. This Jama‘at initially spread and increased in the Punjab and now I find that it is progressing in most parts of India. Its membership is composed more of learned people and less of others…..The grace and power of God Almighty have frustrated the plans of Maulavis and has increased our Jama‘at in an extraordinary way and is increasing it
continuously. In this Jama‘at will be found largely people who are disposed to virtue, fear God, show compassion for mankind and strive heart and soul for the success of the faith. Their hearts are filled with the greatness of God Almighty; they are sensible and intelligent; they are men of high resolve, and have true love for God and His Messengersa. I perceive that it is the Divine design to foster this Jama‘at and to bless it and to bring into it fortunate people from the ends of
the earth.””””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 205-211, footnote, via Tadhkirah

“””It would not be without interest to mention that the Promised Messiah’s appearance was awaited by all Muslim sects and everyone was looking forward to the fulfilment of the prophecies predicting this event in the context of the repeated sayings of the Holy Prophetsa. Many who were favoured with visions had intimated, on the basis of revelation, that the Promised Messiah would appear at the beginning of the fourteenth century of the Islamic era. The advent of the Promised Messiah is only briefly referred to in the Holy Qur’an, but it is mentioned so frequently in Ahadith, that it is unreasonable to deny its authenticity. Of all the prophecies made by the Holy Prophetsa, this is the one that has been reported more than any other….

It is a pity, however, that despite its frequent occurrence, the divines of this age of ignorance have gone utterly astray in construing this prophecy correctly. In consequence of their grave misunderstanding, they have inserted shameful contradictions into the body of this doctrine. On the one hand, they are compelled to believe, in accordance with the Holy Qur’an and true Ahadith, that Jesusas has died; and, on the other, they believe that he has not died and is alive in heaven in his physical body, and will descend to earth some time in the latter days. Again they hold, on the one hand, that the Holy Prophet (peace and blessings of Allah be upon him) was the last Prophet, and yet they also believe that a Prophet will come after him, namely Jesusas son of Mary. They believe on the one hand that the Promised Messiah will appear when the Antichrist has supremacy over the whole world, with the exception of Mecca and Medina. On the other, they are compelled to believe, in accordance with a true tradition narrated by Bukhari, that the Promised Messiah will appear at the time of the supremacy of the cross, that is to say at the time when Christianity will be dominant, and the power and the wealth of Christians will be greater than all others. Again, they believe that the Promised Messiah will not be the Mahdi and the Imam, rather some other person from the descendants of the Holy Prophetsa will be the Mahdi. In short, they set forth so many contradictions that they have created serious doubts about the very truth of this prophecy; for a collection of contradictions cannot be true, and sensible people cannot accept it at the cost of reason. That is why the newly educated section of Muslims, who judge everything by the criteria of nature, its laws and the dictates of reason, have been compelled to reject this prophecy despite its frequent occurrence. Indeed, if this prophecy can only be interpreted in a manner that would entail so many contradictions, then human reason, failing to reconcile them, would resolve the difficulty by rejecting the prophecy altogether. That is why those who are committed to nature and reason have rejected this great prophecy despite its frequency. It is a pity, however, that these people were hasty in their rejection of the prophecy, as no sensible person should reject a prophecy that is reported with such persistence and frequency as to guarantee its accuracy. The way of fairness and support of the truth was not to reject the prophecy, but to reject the interpretations put upon it by the foolish clerics which entail all manners of contradiction. It is the faulty reasoning of the dim-witted clerics which has misinterpreted a simple prophecy in such a way that it has become a myriad of contradictions which have bewildered every research minded people.

True Meaning of the Ascension and Second Coming of Jesus

God Almighty has now disclosed the true meaning of the prophecy, which is free from all contradictions and unreasonableness. He has thus furnished every fair-minded seeker of truth the opportunity to accept the prophecy and to look for its fulfilment, thus safeguarding himself against rejecting a clear and true prophecy.”””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 217-218, footnote, Via Essense of Islam

“””Sensible people had no difficulty in understanding this prophecy as the holy words of the Holy Prophet (peace and blessings of Allah be upon him) clearly indicated that it did not mean the second coming of a Prophet of Israel himself; for he had repeatedly affirmed that there would be no Prophet after him. The Hadith was so well-known that no one entertained any doubt about it. The Holy Qur’an, every word of which is conclusive and final, had also confirmed it in the verse”

‘But he is the Messenger of Allah and the Seal of the Prophets.’—Al-Ahzab, 33:41

that Prophethood had come to an end with the Holy Prophet (peace and blessings of Allah be upon him.) Then how was it possible that anyone, with the status of an independent Prophet, should come after the Holy Prophetsa? Such an event would altogether disrupt the whole pattern of Islam. To assert, on the other hand, that Jesusas would come a second time, bereft of his Prophethood, would be the height of impertinence and shamelessness. Can a Prophet like Jesus (peace be on him), who is accepted of God Almighty and one of His favourites, ever be deprived of his Prophethood?””

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______________________________________________________________________________________________Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, page 218
LIVESTREAM – CASE OF AHMADIAT IN THE COURT OF ITS OWN PEOPLE – ختم نبوت پر قادیانیت کا مقدمہ – YouTube

No “Haqiqi” prophets can come after Muhammad (Saw).

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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 219-226 footnote, via Essense of Islam

The Holy Qur’an has categorically said that Jesus (peace be on him) had died. The verse:

When Thou didst cause me to die. —Al-Ma’idah, 5:118 [Publisher]

clearly establishes that Jesus (peace be on him) died. Sahih Bukhari furnishes proof on the authority of Ibn-e-‘Abbas (may Allah be pleased with him) that, in this verse, the expression Tawaffi connotes death. It is utterly wrong to suggest that the expression Tawaffaitani, which is in the past tense, should be construed to indicate the future, that is to say, that Jesusas had not yet died but would die in the latter days. The purport of the verse is that Jesusas would submit that his people did not go astray in his lifetime but were led astray after his death. If it is assumed that Jesus (peace be on him) is not dead, it will also have to be acknowledged that the Christians have not yet gone astray, because the verse clearly states that they went astray after the death of Jesusas. Only those who are utterly bereft of faith can deny such express authority.

Seeing that the Holy Qur’an affirms the death of Jesus (peace be on him) and designates the Holy Prophetsa as the Seal of Prophets, and Hadith confirms both these verities and also states that the Messiah who is to come will be one of the Muslims, the question arises as to how such a consensus could have reached that Jesusas would descend bodily from heaven in the latter days? The answer is that there never was such a consensus, and anyone who claims to the contrary must either be extremely stupid or dishonest. The companions of the Holy Prophetsa were in no need of looking into the details of this affair. According to the verse:

‘But when Thou didst cause me to die.’—Al-Ma’idah, 5:118

they believed that Jesusas had died. That is why when Hadrat Abu Bakr (may Allah be pleased with him), perceived at the time of the death of the Holy Prophet (peace and blessings of Allah be upon him) that some people were in doubt concerning his death, he emphatically affirmed that all Prophets had died and no one of them was alive. He recited the verse:

Verily, all Messengers have passed away before him.’—Al-e-‘Imran, 3:145

Not a single person questioned his statement. Then there is Imam Malik, a great Imam, a reputed scholar of the Qur’an and Hadith and a righteous one; he believed that Jesusas had died. So did Imam Bin Hazam whose high status is well known, and so did Imam Bukhari whose compilation of Ahadith is known as the truest book after the Book of God. In the same way, the learned Muhaddathin and commentators Ibn-e-Taimiyyah and Ibn-e- Qayyim, who were the Imams of their respective ages, believed that Jesusas had died. The Chief of the Sufis, Sheikh Mohy-ud-Din Ibn Al-‘Arabi very clearly stated in his commentary that Jesusas had died. The same has been the case with leading scholars, Muhaddathin and commentators. All the Imams and scholars of the Mu‘tazila held the same view. It would, therefore, be a daring invention to say that the bodily ascent of Jesusas to heaven and his expected descent has been a matter of consensus. These are the beliefs of the people of the time when thousands of innovations had found their way into Islam. These were the middle ages which are described by the Holy Prophet (peace and blessings of Allah be upon him) as Faij-e-A‘waj. It is concerning these people that he said:

‘They are not of me and I am not of them.’

In adopting such a belief, they transgressed from the Holy Qur’an in four ways. They cannot cite any verse or any Hadith in support of the fiction that Jesusas had ascended bodily to heaven. They deceive the common people by adding the word heaven to the word Nuzul, whereas it does not occur in any Hadith whose accuracy is beyond doubt. In Arabic, the word Nuzul merely
means ‘arrival’, like the arrival of a traveller. In our own country, the equivalent of Nuzul is used for the arrival of a stranger and no one has the slightest notion that such a one descends from heaven. A thorough search of the books of Hadith of all Muslim sects would not produce a single Hadith of any kind stating that Jesusas had ascended bodily to heaven and would return to earth in some later age. If anyone should set forth such a Hadith, we are prepared to pay him as much as twenty thousand rupees as penalty; we shall also publish a confession of our mistake and burn all our books. Let anyone who wishes come forward to satisfy himself.””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 224
LIVESTREAM – CASE OF AHMADIAT IN THE COURT OF ITS OWN PEOPLE – ختم نبوت پر قادیانیت کا مقدمہ – YouTube

MGA accuses Muslims of calling Eisa (As) as the Khatam-ul-Anbiya.

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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 243-244, footnote, via Essense of Islam

“”Dajjal is not the name of one man. According to the Arabic lexicon, Dajjal signifies a group of people who present themselves as trustworthy and pious, but are neither trustworthy nor pious. Rather, everything they say is full of dishonesty and deceit. This characteristic is to be found in the class of Christians known as the clergy. Another group is that of the philosophers and thinkers who are busy trying to assume control of machines, industries and the Divine scheme of things.

They are the Dajjal because they deceive God’s creatures by their actions and tall claims as if they are partners in God’s dominion. The clergy are arrogating to themselves the status of Prophethood because they ignore the true heavenly Gospel and spread a perverted and corrupted version as the supposed translation of the Gospel.””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 252-253, footnote, via Essense of Islam

“””Dajjal in fact is none other than the people known as Christian missionaries and European philosophers. They act like the two jaws of the Promised Dajjal with which he devours people’s faith like a python. First it is the common and ignorant people who get caught in the wiles of the missionaries; and then, those who happen to escape their clutches being disgusted with the disgraceful and false beliefs, are caught in the net of the European philosophers. I see that the common people are more vulnerable to the lies of the clergy, whereas the intellectual ones are more susceptible to the falsehood spread by the philosophers.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 254-257, footnote], via Essense of Islam

“””I see that those who wish to be the followers of nature and the law of nature have been offered a good opportunity by God Almighty of accepting my claim, inasmuch as they are not confronted by the difficulties in which our other opponents are involved. They know well that Jesusas has died and at the same time they have to confess that the prophecy contained in the Ahadith about the appearance of the Promised Messiah is among the long-established verities that cannot be denied by any reasonable person. Thus they are left with no other option but to accept that the Promised Messiah will be one of the Muslims. They are, however, entitled to inquire as to why they should believe in me as the Promised Messiah, and on what grounds do I base this claim? The answer is that all the indications mentioned in the Holy Qur’an and the Ahadith with regard to the Promised Messiah have been combined in me and in my age and in my country; as, for instance, the age and the country and the town in which the Promised Messiah was to appear and the circumstances which called specially for his advent, and the earthly and heavenly occurrences which had been specified as indications of his advent, and the knowledge and learning that were to be his characteristic, have all been combined in me. In addition to these, and to provide further satisfaction, I have been strengthened by Heavenly support.

As I was invested with authority for the Christians, I was, therefore, named the Son of Mary. Heaven is showing signs and the earth proclaims that this is the time. These two witnesses stand firm in my support. [Publisher]”””
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Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, page 258
https://www.youtube.com/live/Y7RT0_kCMWs?si=0lxnzBYHJqMedqUK
Why did MGA claim that per the Quran, the Messiah and Mahdi would arrive in the 14th century? – ahmadiyyafactcheckblog
MGA claimed that his GOD named him Mirza Ghulam Qadiani – ahmadiyyafactcheckblog

“”Allah has given me the name, Ghulam Ahmad Qadiani”, which equals 1300, and indicated that the Messiah would come in the 14th century””.

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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 262-263, footnote], via Essense of Islam

“”The Ahadith set forth that the principal purpose of the Promised Messiah would be to wipe out the wiles of the Christians and he would demolish their doctrine of the cross. God Almighty has so brought it about that the doctrine of the Christian faith has been shattered at my hands. Having been bestowed perfect inner sight by God Almighty, I have established that the accursed death that is attributed, God forbid, to the Messiahas and which is the very basis of salvation through the cross can on no account be attributed to him. The connotation of the word la‘nat79 can in no way be rightly applicable to a righteous person. Christian clergymen have been so frustrated by this novel point of view which blows their doctrine to pieces that all those who have learnt of it have realized that it has demolished the religion of the cross. From the letters that I have received from some of them, I have perceived that they are frightened at this decisive research and have realized that the foundation of the doctrine of the cross would thereby tumble down and that its fall would be a fearful one.””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 291-294, footnote], via Essense of Islam

“””Strengthening of the Faith
I have been sent to strengthen the faith and to prove the existence of God Almighty to the people, for their faith has become weak, and they take life after death no more seriously than a fable. The conduct of every person proclaims that he has not the faith and trust in God and in the hereafter as he has in the world and its ranks and its resources. Tongues profess a lot but the hearts are suffused with the love of the world. It is the same condition in which the Messiahas had found the Jews. As a characteristic of the weakness of their faith, the moral condition of the Jews had deteriorated greatly, and love of God had become cold in their hearts. The same is true in my time. I have been sent so that truth and faith may be revived and righteousness may inspire the hearts. This is the purpose of my advent. I have been told that heaven will once more come near the earth after it had moved far away. These are the reforms that I have to bring about and these are the tasks for which I have been sent.”””
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[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13 , pp. 325-331], via Essence of Islam

“””Can the Reviling and the Enmity of the People Destroy Him who is from God?

129—-Till the heart of a Man of God is in travail, God does not humiliate a people.

It appears to be a matter of destiny that the ill-wishers among the people can always find some excuse to give expression to their hidden rancour. My opponents have found a new pretence for reviling me. Having misconstrued an announcement of mine, they have given out as if I am bitterly opposed to the Sultan of Turkey and his government and desire their decline, and that I flatter the British outrageously and pray constantly for the glory of the British government. It appears that much publicity has been given to these ideas in the greater part of the Punjab and India by means of announcements filled with false accusations and some extracts from my announcement have been misquoted to deceive the populace. Thus efforts have been made to incite and inflame ignorant people. I have no power to silence the forgers and liars, nor is
it open to me to compete with them in their abuse and vilification and derision. However, it appears to be proper that I should commit their wrongful abuse to the jealousy of God Almighty and should frustrate their true purpose, which is to deceive the masses. This is the object that I have in mind in making this announcement.

Every reasonable and good-natured Muslim who, on account of his innate ability, is ready to accept a true statement, should listen carefully that I have no rancour even against the lowest Muslim, let alone that I should entertain rancour against a person under whose protecting rule millions of Muslims lead their lives and to whom God Almighty has committed the protection of His holy sites. I have never discussed the person or the circumstances of the Sultan, nor is it my purpose to do so now. Indeed, Allah the Glorious is aware that I have a better opinion of the present Sultan than I had of his forefathers. It is true, however, that in my past announcements I have said certain things about some influential and corrupt members and ministers of the Turkish government, on the basis of the God-given light and intelligence and revelation which has been bestowed upon me, and the contemplation of their dangerous implications troubles and pains my heart. That writing of mine, contrary to what the evil-minded ones have imagined, was not based on any personal ill-will, but proceeded from the fountain of light which Divine grace has bestowed upon me. If my narrow-minded opponents had not been bent upon thinking ill of me, they would have realized that the true well-wishing of the Sultan did not demand
that they should have resolved to abuse me as is the wont of people of low caste. Instead, keeping in mind the verse:

And follow not that of which thou hast no knowledge.—Bani Isra’il, 17:37

and reminding themselves of the verse:

Suspicion in some cases is a sin.—Al-Hujurat, 49:13

they should have expressed their sympathy for the Sultan through sincere supplication for him. The only purpose of my announcement was that the Turks should adopt the ways of purity and righteousness, for nothing is so effective in holding back heavenly decree and torment as piety, repentance and righteous conduct. But the foolish well-wishers of the Sultan started reviling me, and some of them said: ‘Is the Sultan guilty of all sins and is Europe so holy and pure that no prophecy is made in respect of its chastisement?’ They do not understand that for the punishment of disbelievers because of their disobedience and idol-worship and deification of human beings, God Almighty has appointed another world which will be encountered after death. It is not the practice of God Almighty to subject to chastisement in this very world people who do not believe in Him, except in cases when they transgress all limits in their sinfulness and are accounted tyrants and cruel and mischief-makers in the estimation of God, as the mischievous people of Noahas, Lotas, and Pharaoh brought punishment upon themselves by their prolonged
misconduct. But God does not leave the chastisement of the Muslims for their misconduct for
the other world. The Muslims are admonished in this very world for even their slight offences. In the estimation of God Almighty, they are like children whose mother rebukes them at every step for the sake of their proper upbringing. God Almighty, out of His love, desires that they should depart this world in a state of purity. These are the things that I had explained to the Turkish Vice-Consul in good faith; but alas! the foolish Muslims have pulled them out of their context. They are like the heirs of a person concerning whom an expert physician, who is well versed in diagnosis, expresses the view in complete good faith that some kind of ulcer is growing in his stomach and if it is not operated upon immediately it will put his life in serious danger; and hearing this they are wroth with the physician and try to kill him, but neglect the ulcer altogether until it grows and
spreads through the stomach and puts an end to the life of the patient. This is the case with these people, who, in their own estimation, are well-wishers of the Sultan.

Then also ponder that while I am the person who claims to be the Promised Messiah concerning whom the Holy Prophetsa has said: ‘He will be your Imam and Khalifah, and there is for him the greeting of peace from God and His Prophetsa, and his enemy would be accursed and his friend would be the friend of God, and he will be an Arbiter for the whole world and will be just in all his sayings and doings.’ Then was it the way of righteousness that hearing my claim and witnessing my signs and observing my proofs they should have reviled me and treated me with derision? Have signs not appeared? Has divine support not been manifested? Have not the times and the seasons been ascertained which had been stated in the Ahadith? Why then have I been mistreated with such daring? If there was still some doubt concerning my claim or there was some suspicion with regard to my arguments and signs, they should have tried to remove
these doubts with meekness, goodwill and fear of God. But instead of research and investigation
they reviled me and cursed me so much that they exceeded even the Shiites. Was it not possible that what I had stated with regard to the inner machinery of the Turkish government might be true, and that there might be elements in the Turkish government which would prove treacherous at a time of trial?

My opponents should reflect in their hearts that if I am the Promised Messiah, can it be permissible that, for the sake of a mere monarch, they should revile and curse one whom the Holy Prophetsa had described as one of his arms and whom he had sent the greeting of peace and whom he called the Arbiter, the Judge, the Imam and the Vicegerent of God? Let them restrain their anger and reflect, not for my sake but for the sake of Allah and His Messengersa, whether such treatment of such a claimant was proper? I do not wish to enlarge upon this because my case against you is pending in heaven. If I am the same person who had been promised through the holy lips of the Holy Prophetsa, then you have sinned, not against me but against God. Had it not been mentioned in the Ahadith that he will be persecuted and cursed, you would not have dared to persecute me as you have done, but it was necessary that all that was destined and decreed by God and which is still to be found in your books should be fulfilled, and that you should be proved guilty. You read those books and then, by continuing to declare me a kafir and cursing me, you affirm that you are the evil divines and their ilk who were to declare the Mahdi a Kafir and oppose the Messiah.

I have invited you time and again to come to me so that your doubts may be removed, but none of you has come forward. I invited everyone to a final decision but no one paid any attention. I suggested that you should supplicate to God and beseech Him with tears so that He may disclose the truth to you, but you did nothing and persisted in your denial. Truly has God said concerning me:

A warner came into the world and the world did not accept him, but God will accept him and will proclaim his truth with powerful assaults.

Is it possible that a person should be true and yet should be destroyed? Is it possible that a person should be from God and should be ruined? O ye people, fight not God. This is an affair which God has designed for your sake and for the sake of your faith, so do not lay obstacles before it. You might stand before the lightening but you have not the strength to confront God. If all this had been man’s doing, none of your attacks would have been needed. God Himself would have destroyed me. Alas! Heaven is bearing witness and you do not hear; the earth is crying out: One is needed, one is needed, and you pay no attention! O unfortunate people! arise and see that in this time of distress, Islam has been trodden underfoot and has been maligned like criminals. It has been counted among liars and has been written down among unholy ones. Then would not God’s jealousy be aroused at such at time? Understand then that heaven is drawing close and the days are near when every ear shall hear the affirmation:

I am present.

We have suffered a lot at the hands of the disbelievers and now God also desires to show something. Do not deliberately invite the wrath of God. Have you not perceived the beginning of the century of which fourteen years have already passed? Has the eclipse of the sun and the moon not taken place before your eyes? Has the prophecy concerning the appearance of the comet not been fulfilled? Have you received no intimation of the dreadful earthquake, which came in these very days according to the prophecy of Jesusas and ruined many towns? It had been prophesied that that would be the time of the appearance of the Promised Messiah. Have you not witnessed the sign concerning Atham which was fulfilled according to the prophecy of our lord and master, the Messengersa of Allah, which had also been announced seventeen
years in advance in the Brahin-e-Ahmadiyyah? Have you not yet heard the prophecy concerning Lekh Ram? Has anyone ever seen such a manifest sign as that regarding Lekh Ram, which was shown after the contest had been announced to millions of people— like a wrestling match—and had been circulated through hundreds of announcements and newspapers? Do you not feel ashamed before God, Who, observing your sorrow and grief of the thirteenth century, came to your support in the very beginning of the fourteenth? Was it not inevitable that God’s promises should be fulfilled at their proper time? Seeing all this, what has happened to you and what has sealed up your hearts? O people of crooked hearts! God would give you every satisfaction if your hearts were clean. He can draw you [to Himself] if you are ready to be drawn. Look at the age, and the needs that Islam is confronted with. Does your heart not testify that this is the time for God to show His mercy? There is eagerness in heaven for the guidance of mankind, and the case of the Unity of God is now under hearing before the One God. But the blind of this age continue to be heedless. The heavenly dispensation has no honour in their estimation. Would that their eyes could open and they could see how all kinds of signs are descending and heavenly support is being proclaimed and light is spreading. Blessed are those who perceive it.”””
______________________________________________________________________________________________Kitab-ul-Bariyah, Roohani Khazain vol 13 p.350

“From my early age till now when I am 65 years of age, I have been engaged, with my pen and tongue, in an important task to turn the hearts of muslims towards the true love & goodwill & sympathy for the British Government and to obliterate the idea of jehad from the hearts of stupid (muslims).”
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Links and Related Essay’s

https://www.ahmadiyya.org/bookspdf/bar/sklife.htm

Mirza Ghulam Ahmad lied and claimed that Qadiani was a great fort

Ahmadiyya leadership admitted (in the 1930’s) that MGA used lots of editors and ghost writers – ahmadiyyafactcheckblog

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ahmadiyyafactcheckblog

Thorough research work on the Ahmadiyya Movement, #ahmadiyya #ahmadiyyat #ahmadiyyafactcheckblog #messiahhascome

Kitab ul Barriya (A Brief Sketch of my life, 1898)–free download-partially in english

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