Intro
In the Al-Fazl of October 20, 1931 (Number 48, Volume 19), the 2nd Qadiani Khalifa claimed that the concepts of Fana Fir Rasul and Maseel e Masih are different from the concept of Buruz. In Oct-2025, Bro Imtiaz mentioned this same reference vs. Azim Saifi (31:36).
In 1905, MGA and his team of writers quoted 79:40 of the Quran and 79:41 (79:41 and 79:42 in the Kadiani Koran) and argued that that heavenly life starts from this very world if the soul is restrained from evil desires. The stage which the sufis refer to by words like —نفنفا fana [annihilation], etc., is this same stage of نهََهى ال فَّنَّنْْفسََس عََعنِِن اْْلهََهوٰٰوى [restraining the soul from evil desires](See Malfuzat-7, online English edition, page 280, via Al-Hakam, vol. 9, no. 28, p. 3, dated 10 August 1905).
In 1905, MGA and his team of writers quoted 17:72 of the Quran (17:73 in the Kadiani Koran) and argued that it is necessary that the preparation is made here [in this world] and man takes the eyes needed for this with him from this very world. The one who goes without making the preparation here, he will remain deprived there (in heaven). This verse does not mean that those who are blind and sightless here will also be blind there. No, it means that one should take the senses and the eyes needed to behold God from here, and what is needed for these eyes is tabattul [detachment from the world], tazkiya-e-nafs [purification of the self] and holding God Almighty supreme over everything; and to see, hear and speak through God Almighty. The name of this is fana fillah [self annihilation into Allah]. Until this station and rank is attained, there is no salvation. They then argue that the bounties of heaven are unimaginable (inferring 32:17 of the Quran, 32:18 in the Kadiani Koran)(See Malfuzat-7, online English edition, page 403-404, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).
In 1905, MGA and his team of writers alleged that “fana’i-i-attum”—[complete self annihilation] is not the same as [‘ainu wisalin—exact union], but is one of the displays and signs of wisal [union] because fana’i-i-attum refers to the state where the seeker removes himself completely from the right of the creation, will, and self, and is completely lost in the action and will of God to the extent that he sees only through Him, hears only through Him, grasps only through Him and lets go only through Him. So all these are indicators of wisal and not of ‘ain wisal [exact union]. The ‘ain wisal is an incomparable and unfathomable kind of light which the people of wisal recognize but cannot describe. In summary, when the seeker of perfect wisal separates himself from all his existence for the sake of God and no activity or inactivity of his remains for himself—rather, everything is given up to God—then in this state he encounters a spiritual death which entails baqa [immortality]. So in this state, it is as if he is brought back to life after death and there remains no being other than Allah in his vision. He even imagines his own being to be non-existent due to dominance of the presence of the Divine Being. Therefore, this is the level of servitude and fana’i-i-attum [complete annihilation of the self ], which is the goal of the journey of the Auliya’ [Friends (of Allah); i.e., Saints]. It is at this stage that by the command of God Almighty a light from the unseen descends upon the heart of the seeker, which is beyond the realm of description in words spoken or written. The predominance of shuhud [display of the presence of God] is a state that is superior to the rank of ‘ilmul-yaqin [knowledge by inference] and ‘ainul-yaqin [certainty by sight]. Sahibe- shuhud tam [one who has experienced the perfect display of the being of God] has a knowledge, but the kind of knowledge that has alighted upon his own self akin to someone burning in a blaze (See Malfuzat-7, online English edition, page 418-421, via Al-Hakam, vol. 9, no. 35, p. 7, 8, dated 10 October 1905).
In 1905, MGA and his team of writers alleged that via 33:40 (33:41 in the Kadiani Koran), Muhammad’s spiritual progeny and spiritual impact will never come to an end. In the future, if any grace and blessing can be obtained by anyone, it can only be obtained when he is lost in
perfect obedience to the Holy Prophet, may peace and blessings of Allah be upon him, and attains the status of fana-fir-Rasul. If anyone claims prophethood without this, he would be a liar. Therefore, the door of independent prophethood has been closed and no such prophet can come who is an independent prophet with his own shariah being independent of following
the Holy Prophet, may peace and blessings of Allah be upon him, and [who is independent of] practising his Shariah and being fana-fir-Rasul. Verily, this door has not been closed for the one who is fana-fir-Rasul and is from his Ummah and his perfect followers. MGA is arguing that by following Muhammad (Saw) perfectly, he achieved this status (See Malfuzat-7, online English edition, page 450-451, via Al-Hakam, vol. 9, no. 38, p. 3–6, dated 31 October 1905).
On June-28-2025, on a Bro Imtiaz live stream (13:48 time stamp), he quoted an article from the Al-Fazl of Oct-20-1931 (pages 5-6). The article is entitled, “The Reality of the Returning Buruz” by unknown. It is also entitled, “The difference between Fana fil Rasul and Buruz”. K-2 argued that when a person has been clothed with the cloak of the Muhammadan prophethood, it is then reflected in him. Being Fana Fil Rasul is not Buruz, Buruz is only when someone has attained prophethood. K2 argues that 1000’s of Muslims have reached the stage of “Fana Fil Rasul”. K2 argues that in terms of Buruz, it was exclusively reserved for MGA only. K2 even mentions that the Messiah to come was specifically called “Nabi Ullah”. At 18:00, Bro Imtiaz explains how MGA called this hadith as inauthentic, and Bukhari didn’t record it. MGA even argued that this hadith was against Sharia and against Islam and etc. etc. MGA raised so many objections on this hadith, and now in 1931, his own son is authenticating it, the irony! The article has another heading in it, “What is the difference between Maseel and Buruz?”. In this sub heading, K2 is arguing that Maseel is not like Buruz. MGA was also called the Buruz of all prophets. K2 also argues that Buruz and Avatar are the same (20:08).
In Oct-2025, Bro Imtiaz mentioned this same reference vs. Azim Saifi (31:36).
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1905
Click to access Malfuzat-7.pdf
Malfuzat-7, online English edition, page 450-451
Al-Hakam, vol. 9, no. 38, p. 3–6, dated 31 October 1905
In 1905, MGA and his team of writers alleged that via 33:40 (33:41 in the Kadiani Koran), Muhammad’s spiritual progeny and spiritual impact will never come to an end. In the future, if any grace and blessing can be obtained by anyone, it can only be obtained when he is lost in
perfect obedience to the Holy Prophet, may peace and blessings of Allah be upon him, and attains the status of fana-fir-Rasul. If anyone claims prophethood without this, he would be a liar. Therefore, the door of independent prophethood has been closed and no such prophet can come who is an independent prophet with his own shariah being independent of following
the Holy Prophet, may peace and blessings of Allah be upon him, and [who is independent of] practising his Shariah and being fana-fir-Rasul. Verily, this door has not been closed for the one who is fana-fir-Rasul and is from his Ummah and his perfect followers. MGA is arguing that by following Muhammad (Saw) perfectly, he achieved this status (See Malfuzat-7, online English edition, page 450-451, via Al-Hakam, vol. 9, no. 38, p. 3–6, dated 31 October 1905).
______________________________________________________________________________________________
1905
Click to access Malfuzat-7.pdf
Malfuzat-7, online English edition, page 403-404
Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905
In 1905, MGA and his team of writers quoted 17:72 of the Quran (17:73 in the Kadiani Koran) and argued that it is necessary that the preparation is made here [in this world] and man takes the eyes needed for this with him from this very world. The one who goes without making the preparation here, he will remain deprived there (in heaven). This verse does not mean that those who are blind and sightless here will also be blind there. No, it means that one should take the senses and the eyes needed to behold God from here, and what is needed for these eyes is tabattul [detachment from the world], tazkiya-e-nafs [purification of the self] and holding God Almighty supreme over everything; and to see, hear and speak through God Almighty. The name of this is fana fillah [self annihilation into Allah]. Until this station and rank is attained, there is no salvation. They then argue that the bounties of heaven are unimaginable (inferring 32:17 of the Quran, 32:18 in the Kadiani Koran)(See Malfuzat-7, online English edition, page 403-404, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).
______________________________________________________________________________________________
1905
Click to access Malfuzat-7.pdf
Malfuzat-7, online English edition, page 418-421
Al-Hakam, vol. 9, no. 35, p. 7, 8, dated 10 October 1905
In 1905, MGA and his team of writers alleged that “fana’i-i-attum”—[complete self annihilation] is not the same as [‘ainu wisalin—exact union], but is one of the displays and signs of wisal [union] because fana’i-i-attum refers to the state where the seeker removes himself completely from the right of the creation, will, and self, and is completely lost in the action and will of God to the extent that he sees only through Him, hears only through Him, grasps only through Him and lets go only through Him. So all these are indicators of wisal and not of ‘ain wisal [exact union]. The ‘ain wisal is an incomparable and unfathomable kind of light which the people of wisal recognize but cannot describe.
In summary, when the seeker of perfect wisal separates himself from all his existence for the sake of God and no activity or inactivity of his remains for himself—rather, everything is given up to God—then in this state he encounters a spiritual death which entails baqa [immortality]. So in this state, it is as if he is brought back to life after death and there remains no being other than Allah in his vision. He even imagines his own being to be non-existent due to dominance of the presence of the Divine Being.
Therefore, this is the level of servitude and fana’i-i-attum [complete annihilation of the self ], which is the goal of the journey of the Auliya’ [Friends (of Allah); i.e., Saints]. It is at this stage that by the command of God Almighty a light from the unseen descends upon the heart of the seeker, which is beyond the realm of description in words spoken or written. The predominance of shuhud [display of the presence of God] is a state that is superior to the rank of ‘ilmul-yaqin [knowledge by inference] and ‘ainul-yaqin [certainty by sight]. Sahibe- shuhud tam [one who has experienced the perfect display of the being of God] has a knowledge, but the kind of knowledge that has alighted upon his own self akin to someone burning in a blaze (See Malfuzat-7, online English edition, page 418-421, via Al-Hakam, vol. 9, no. 35, p. 7, 8, dated 10 October 1905).
______________________________________________________________________________________________
1905
Click to access Malfuzat-7.pdf
Malfuzat-7, online English edition, page 280
Al-Hakam, vol. 9, no. 28, p. 3, dated 10 August 1905
In 1905, MGA and his team of writers quoted 79:40 of the Quran and 79:41 (79:41 and 79:42 in the Kadiani Koran) and argued that that heavenly life starts from this very world if the soul is restrained from evil desires. The stage which the sufis refer to by words like —نفنفا fana [annihilation], etc., is this same stage of نهََهى ال فَّنَّنْْفسََس عََعنِِن اْْلهََهوٰٰوى [restraining the soul from evil desires](See Malfuzat-7, online English edition, page 280, via Al-Hakam, vol. 9, no. 28, p. 3, dated 10 August 1905).
______________________________________________________________________________________________
1931
In the Al-Fazl of October 20, 1931 (Number 48, Volume 19), the 2nd Qadiani Khalifa claimed that the concepts of Fana Fir Rasul and Maseel e Masih are different from the concept of Buruz. In Oct-2025, Bro Imtiaz mentioned this same reference vs. Azim Saifi (31:36).
______________________________________________________________________________________________
2025
On June-28-2025, on a Bro Imtiaz live stream (13:48 time stamp), he quoted an article from the Al-Fazl of Oct-20-1931 (pages 5-6). The article is entitled, “The Reality of the Returning Buruz” by unknown. It is also entitled, “The difference between Fana fil Rasul and Buruz”. K-2 argued that when a person has been clothed with the cloak of the Muhammadan prophethood, it is then reflected in him. Being Fana Fil Rasul is not Buruz, Buruz is only when someone has attained prophethood. K2 argues that 1000’s of Muslims have reached the stage of “Fana Fil Rasul”. K2 argues that in terms of Buruz, it was exclusively reserved for MGA only. K2 even mentions that the Messiah to come was specifically called “Nabi Ullah”. At 18:00, Bro Imtiaz explains how MGA called this hadith as inauthentic, and Bukhari didn’t record it. MGA even argued that this hadith was against Sharia and against Islam and etc. etc. MGA raised so many objections on this hadith, and now in 1931, his own son is authenticating it, the irony! The article has another heading in it, “What is the difference between Maseel and Buruz?”. In this sub heading, K2 is arguing that Maseel is not like Buruz. MGA was also called the Buruz of all prophets. K2 also argues that Buruz and Avatar are the same (20:08).
In Oct-2025, Bro Imtiaz mentioned this same reference vs. Azim Saifi (31:36).
_____________________________________________________________________________________________
Links and Related Essay’s
What is Maseel-e-Maseeh? The like of the Messiah? – ahmadiyyafactcheckblog
The famous hadith from Sahih Muslim wherein Esa (as) is called Nabi-Ullah–evaluated
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