In Oct-Nov of 2024, Maulvi Iftekhar Ahmed alleged that Muhammad (Saw) used harsh words (naozobillah). He quotes Mishkat Al-Masabih and alleges that Muhammad (Saw) compared “”corrupt religious scholars to apes and swine”” and accused them of being “The Worst Creatures Under the Canopy of the Heavens”. Maulvi Iftekhar Ahmed also explained how this was a “statement of fact”. However, he didn’t even give a proper reference so that we can double check it, he seems to have presented 2 quotes into one. We have only found this one in terms of apes (from Sunnah.com) and “worst creatures”.
No Mufassir of Islam had ever written so. In fact, Ibn Hazm said that anyone who thinks that Eisa (as) was put on the cross is a Kafir. All Muslims before Sir Syed Ahmad Khan said that Eisa (as) was never on the cross. Qadiani’s quote modernist like Zakir Naik and others who have surmised that Eisa (as) was put on the cross and survived. However, all of these are Indian’s with connections to the Aligarh Movement and thus have scant beliefs.
_____________________________________________________________________________________________ 1925 Are Ahmadis Not True Muslims (alislam.org) (Al-Fazl, 21 March 1925, p. 7, no. 104, vol. 12)
“”The type of prophethood that the late Mirza Sahib ascribes towards himself is the same as every Muslim’s belief about the expected Messiah. This is clearly a belief which is not against the concept of Khatm-e-Nubuwwat. Thus, if Ahmadiyyat is the same as is evident from the writings of the late Mirza Sahib, the Founder of the Community, then to declare them apostates would be a great wrong.”” _____________________________________________________________________________________________ 1934 Chapter 3: Later Translations: Abdul Majid Daryabadi rescued from agnosticism – Islam Ahmadiyya – alahmadiyya.org
1934, in the Urdu newspaper, Such (‘Truth’)
Newspaper Such, Lucknow, 25 June 1934; see Paigham Sulh, 3 August 1934, p. 3, col. 2.
“To deny the excellence of Maulvi Muhammad Ali’s translation, the influence it has exercised and its proselytising utility, would be to deny the light of the sun. The translation certainly helped in bringing thousands of non-Muslims to the Muslim fold and hundreds of thousands of unbelievers much nearer Islam. Speaking of my own self, I gladly admit that this translation was one of the few books which brought me towards Islam fifteen or sixteen years ago when I was groping in darkness, atheism and scepticism. Even Maulana Muhammad Ali [Jauhar] of the Comrade was greatly enthralled by this translation and had nothing but praise for it.” ______________________________________________________________________________________________ 1952 ahmadiyya-case.pdf
“Recently, by co-incidence, I found an example of it in the poetry of Maulana Rumi. And that too, not in some apocryphal work, but in the renowned and famous, authentic book Masnawi. Regarding the status and excellence of the spiritual guide it is written:
‘When you give your hand into the hand of a spiritual guide, you seek to imbibe wisdom as the mentor is the knowing and discerning. O disciple, he is a prophet of his time, as his person radiates the light of the Prophet.’
“It is clearly stated here that the perfect spiritual guide is the prophet of the time because he reflects the light of prophethood. Great theologians, philosophers, and spiritual men have written commentaries on the Masnawi, but none of them took exception to this form of expression. Rumi’s own son, Sultan Walad, has made the following comment:
‘The exaggeration in likening a saint to a prophet refers to the penetrating effect of his guidance; otherwise, at no time was prophethood thinkable after the Holy Prophet Muhammad.’ — Masnawi, vol. v, p. 67, footnote 13, printed at Kanpur.
“Obviously we will still call it lacking in due caution, but it is equally obvious that instances of such lack of caution are to be found in the writings of the great religious leaders of classical times.” (Newspaper Sidq Jadeed, 8 August 1952). _____________________________________________________________________________________________ 1975
Ahmadiyya authors quote him in the Muslim Sunrise of Jan-1975. They then repost a letter from Daryabadi’s newspaper, “Sidqe Jadid” on 10-25-74. This writing seems to be a response to a 3-page letter that he got (from what seems to be an Ahmadi) and has to do with Qadiani’s and Lahori’s Ahmadi’s getting declared Non-Muslim. The quote seems to be incomplete. _____________________________________________________________________________________________ 1979 Aap Beti, Shadab Book Centre, Lahore, 1979, pp. 254 – 255 Chapter 3: Later Translations: Abdul Majid Daryabadi rescued from agnosticism – Islam Ahmadiyya – alahmadiyya.org
“By these gradual inner changes, I was slowly returning to Islam. In fact, I had become more than fifty percent Muslim when in October 1920 during a journey to the Deccan I had occasion to stay with a relative Nazir Yar Jang, a judge, at Orangabad. In his English library my eye fell on the English translation and commentary of the Holy Quran by Muhammad Ali of Lahore, the Ahmadi (Qadiani in common parlance). Feeling restless, I took it from the cupboard and started to read it. As I read through it, praise be to Allah, my faith kept on increasing. The necessary result of the Westernised mentality which dominated over my mind at that time was that the very same explanations which, when expressed in Urdu, had no effect on me and seemed uninspiring, in English garb they became effective and life-giving. Whether this be self-delusion or not, in my case it was a reality.
When I finished reading this English Quran, on searching my soul I found myself to be a Muslim. Now I was able to recite the Kalima unhesitatingly, without deceiving my conscience. May Allah grant this Muhammad Ali paradise in every way! I am not concerned with the question whether his belief about Mirza [Ghulam Ahmad] sahib was right or wrong. Whatever the case, what should I do about my personal experience? He was the one who put the last nail in the coffin of my unbelief and apostasy.”” _____________________________________________________________________________________________ 2024 https://youtu.be/iDj07T7j4mY?si=pRhAk5m9CMDYrhCM
Intro In 1882, via Barahin-i-Ahmadiyya (Vol. 3)(see page 199), MGA claimed that a few years earlier (late 1870’s), he was short on money for the Barahin project (300 arguments) and abruptly received a revelation which is identical to 19:25 of the Quran (see the full quote in the below). It should be noted that in 19:25 (19:26 in the Kadiani Koran) Maryam was referred as feminine, but in MGA’s version of 19:25 (19:26 in the Kadiani Koran), Maryam is referred to in the masculine way. See also my essay about MGA and 66:12.
In 1902, via Noah’s Ark (see pages 82-83), MGA said that he was named Maryam in this very same revelation 20 years earlier, and he argues that he has suffered like Maryam (see the full quote in the below).
In 1909, via Nuzul ul Maseeh, MGA said: “the only difference being that Mary was then suffering from physical exhaustion and I was suffering from lack of financial means”.
Intro In 1896, Mirza Ghulam Ahmad offering to spy for the colonial government against freedom fighters (who wishes to expel the colonial rule). He asked for a holiday on Friday so that rebels are forced to pray jummah for us to catch them. Not much has changed, even in 2023, the Ahmadiyya Movement is working on the side of the British and accusing Muslims of lip service.
In the below, you will see MGA offering to spy on Muslims to prove that they aren’t really loyal to the British (See MAJMOO`AH, v. 2, pp. 227-228)(See also Nuzhat Haneef, pages 243-246).
The Requesters The People of Islaam, Loyal Subjects of the Government of British India Who do Not Consider This Country to be Daar-ul-Harb January 1, 1896 AD
____________________________________________________________________________________________ Links and Related Essay’s
Intro Imam Bayhaqi tells us that when Tabarani said that Eisa (as) will live up til the age of 120, he meant on his second coming (See Dala’il al-Nubuwwah [The Signs of Prophethood], page 166)(See the scan in the below). Thus, the Qadianis are caught again red-handed telling lies and misrepresenting authors.
Intro Wahb ibn Munabbih is called a liar in the ROR of March-1924.
Some scholars like Imam Malik and Ibn Hazm seem to have sided with the view that Eisa (as) died for a few hours and then was physically raised (Rafa’a) towards Allah. However, all of the scholars also believed in the physical return of Eisa (as) and all the verses of the Quran that speak about this, as well as the miracles of Eisa (as). We have also quoted Qurtubi in the below, since he talks about Wahb ibn Munabbih.
Nevertheless, this tradition goes back to Wahb ibn Munabbih, who was well known among the Tabi‘in and a narrator of Isra’iliyat (and thus unreliable). Ibn Ishaq narrates this story in his history book. This story is also quoted by Imam Tabari (ibn Jarir). Imam Tabari in his Tafsir has recorded the various interpretations of متوفيك. One of those is that it means death. Under this category Tabari records three narrations. The first is the one of Ibn Abbas, the second is of Ibn Ishaq narrating from Wahb ibn Munabbih that Jesus was dead for some time and then resurrected, and the third is of Ibn Ishaq saying that the Christians claim that he was dead for a certain period and then returned to life. ibb.co/djvGWxC
Wahb’s father, Munabbih ibn Kamil, had been a convert to Islam and a companion of Muhammad. Wahb himself had turned from Judaism to Islam, according to Al-Tibr al-Masluk (ed. 1306 A.H., p. 41). Other biographers such as Al-Nawawi and Ibn Khallikan, did not write that he was Jewish. The fact that he was well versed in the Isra’iliyyat, on which he wrote much, probably gave rise to the statement that he was Jewish, although he might have acquired his knowledge from his teacher Ibn ‘Abbas.
He died at the age of ninety, in a year variously given by Arabic authorities as 725, 728, 732, and 737 CE, sources placing for instance his death in San’aa in 110 AH (728/8 CE) at the beginning of the reign of Hisham ibn Abd al-Malik, or in 114 AH (732/3 CE). Yaqut agreed with the latter in his book, Mu’jamul-Udabaa.
His full name is given as “Abu ‘Abd Allah al-Ṣana’ani al-Dhimari”, or Wahb ibn Munabbih ibn Kamil ibn Sirajud-Din Dhee Kibaar Abu-Abdullah al-Yamani al-San’ani.
Intro Nowadays, #Ahmadis are on social media lying and telling people that MGA never claimed to be the reincarnation of Eisa (as), Muhammad (Saw) and many others. However, MGA straight up claimed it in 1900, via “The British Government and Jihad”(see pages 32-34). You can also listen to Amir Haq explaining it herein.
In 1903, via “Sanatan Dharam”, MGA clearly said that the word autar [avatar] is used for Prophets and Messengers on whom descends the light of Parmeshwar (see page 16).
_____________________________________________________________________________________________ 1899 Sitarah Qaisariyyah, Ruhani Khaza’in, vol. 15, pp. 120-121 2:13:00 time stamp
Scan ______________________________________________________________________________________________
1900
Government Angrezi Aur Jihad, RK-17, page 26
“The British Government and Jihad”(see pages 32-34)
_____________________________________________________________________________________________ 1903 The Sanatan Faith (alislam.cloud)
“””As far as the Avatars are concerned, in Sanskrit, the word autar [avatar] is used for Prophets and Messengers on whom descends the light of Parmeshwar.””
In 1903, via “Sanatan Dharam”, MGA clearly said that the word autar [avatar] is used for Prophets and Messengers on whom descends the light of Parmeshwar (see page 16). _____________________________________________________________________________________________ Links and Related Essay’s
Intro Ibn Ḥazm, famously a maverick, declares in his Muḥallā that a Muslim who believes that Jesus was crucified, “is an infidel apostate whose blood may be shed and wealth seized, for he disbelieves the Qurʾan and contravenes consensus.”
