Intro
Check out Bro Imtiaz’s stream on this topic herein and on June-28-2025 (1:25:00 time stamp). At 24:54, Bro Imtiaz explains how MGA and other Ahmadi writers wrote that even if you perfectly follow Muhammad (Saw) via “Fana Fil Rasul”, you still cannot become Buruz. Ahmadi’s believe that the station of Buruz was exclusively reserved for MGA only. Bro Imtiaz explains (34:53 time stamp) that MGA believed that a Buruz can only be born, a person cannot achieve this. On June-28-2025, Bro Imtiaz explained (41:23 time stamp) how MGA claimed (see Majmua Ishtiharat, V-3, page 94, via “Jihad and the British Government”, page 29 of the book) that he had been given 2 Buruz’s, the Buruz of Eisa (as) and the Buruz of Muhammad (Saw). MGA called himself a “mixed paste” (Majoon e Muraqqab) of 2 people. Bro Imtiaz explains how MGA was claiming to be the Buruz of Krishna and Buddha (53:07 time stamp). In the same book, on page-1 of the announcement, MGA openly lied and said the actual soul’s of Eisa (as) and Muhammad (saw) hadn’t entered into himself, however, he gave no other explanation. A year later, in Tohfa Golarvia (1902), MGA and his team went into full detail and called MGA as the only Buruzi Nabi to ever appear.
In 1891, via Izala Auham (page 447)(See Bro Imtiaz, time stamp, 32:34), MGA argued that the ruh (soul) of other people comes into this world as a replica. MGA also called the concept of Buruz as Sunna (43:36 time stamp).
In 1892-1893, via A‘ina-e-Kamalat-e-Islam (See pages 341-346)(See Bro Imtiaz, 47:55 time stamp), MGA argued that the ruh of Eisa (as) was agitated and wanted to return to Earth and thus did in the form of Buruz (replica, see Bro Imtiaz, 30:43 time stamp and found residency and gets dissolved into a new person, 32:17). At 21:47, MGA says that Buruz deals with people who have already passed away (see A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, page 256). MGA then says that if anyone still doesn’t believe in the concept of Buruz, MGA is ready to do a Mubahila (54:26). On page RK-5, P-254 of A‘ina-e-Kamalat-e-Islam, MGA argued that the soul asks for a replica (31:46 time stamp) and this was revealed to MGA via a Kashf (44:25).
On page 347 of A‘ina-e-Kamalat-e-Islam (19:27 time stamp), MGA explains that for someone to become Buruz, first the predecessor must die first. The Sufi’s of Islam, the ones that are in the habit of getting spiritual benefit from grave worship are followers of this concept (46:11). All the Sufi’s are in agreement about this (45:42 time stamp).
In 1892-1893, via “A‘ina-e-Kamalat-e-Islam”, RK-5, page 526 (11:19 time stamp by Bro Imtiaz), MGA argued that previous souls come back into this world again, a new person is born, thus, Buruz has to do deal with deceased people, and the person will become Buruz of the deceased person must be born. Thus, a person cannot become Buruz from following Muhammad (saw), they must be born as such. At 12:45, Bro Imtiaz explains how this totally contradicts the Ahmadiyya position on Buruz, however, this is before 1902 and thus, MGA hadn’t solidified his position on Buruz and seems to have changed in 1902 via Tohfah Golarhviyyah.
In 1893, MGA alleged that even though Jews and Christians disagree on many topics, however, they agree on the concept of Buruz (51:58 time stamp)(RK, vol. 7, p. 311, Hamamatul-Bushra).
In 1893, via “Tuhfa-e-Baghdad” (A Gift for Baghdad)(See page 61 online English edition), MGA argued that the return of Elijah through another person (Yahya [as])(MGA didn’t say Buruz), was well known to the people of the book and many prophets (50:20 time stamp).
In 1895, via Satt Bachan (RK-10, page 182), MGA alleged that Sufi’s agree on the concept of Buruz (46:01 time stamp).
In 1897, via Tohfaa-e-Qaysariyyah (see RK-12, page 273-Urdu)(39:19 time stamp)(See page 10 of the online English edition), MGA argued that he is that person, with whom the ruh of Yasu-Maseeh (Eisa [as]) “sukhoonat rakhtee hai” (takes residency)(37:59 time stamp). In other words, the ruh of Eisa (as) came to Earth and is now residing in MGA (naozobillah).
In 1897-1898, via Ayyam-us-Sulh, MGA alleged that the entire ummah agrees that a non-prophet becomes a substitute of a prophet by way of reflection (buruz), which view is implied in the hadith, ulama-u ummati ka anbiya bani Israel (the ‘ulama of my ummah are like the prophets of Israel). MGA also alleged that the concept of Buruz us nothing new, in fact, it appears in the earliest books of Allah (See Ayyam-us-Sulh, RK-14, p. 383)(48:01 Time stamp). MGA even said that ALL the revealed books agree on the concept of Buruz. MGA alleges that even Eisa (as) held this belief.
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, RK-13, p. 23)(and 36:45). 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).
In 1900, via “Jihad and the British Government” and via an announcement therein. On page-1 (page 29 of the book) of the announcement, MGA denied that he was Buruz like reincarnation, and he wasn’t actually the souls of both these holy men have reappeared in him was not true! You can listen to Maulvi Razi read it out herein. (“Kay suchmuch indo buzurg nabiyoon kee ruhain maray under khalool kargayain” Urdu). However, a few pages later MGA alleged that he was actually a combination of 2 souls (Muhammad [saw] and Eisa [as])(See the scan in the below) and a “blended compound (Majoon e Muraqqab) of the two (See page 35). It seems that MGA was lying! MGA was purposely denying the concept, which he accepted in total in Tohfa Golarvia.
In 1901, (See Al-Hakam, vol. 5, no. 15, dated 24 April 1901, pp. 1-5, Via Malfuzat-2, online English edition, page 160) MGA claimed that the concept of Buruz in the Quran, however, he gave no references (42:20 time stamp and 28:20). MGA said the concept of Buruz is agreed upon (47:16). MGA said it was agreed upon by Quran, hadith and Sufi’s (52:33).
In 1901, via “Correction of an Error” (see page 17), MGA said that 1000’s of Muslims could become Buruz. However, just a year later, MGA said only he was the Buruz of Muhammad (Saw)(naozobillah), and in Muhammad (Saw)’s second coming (Naozobillah) and there were to be no more manifestations (Buruzi) as such. This also has to do with MGA being Ahmad via 61:6.
In 1900-1902, MGA alleges in Tiryaq-ul-Qulub (page 477 of RK-15)(See Bro Imtiaz, 33:17 time stamp), that the soul of Ibrahim (as), after 2500 years, he was born again, in the house of Abdullah Bin Muttalib as Muhammad (Saw)(naozobillah). And was called Muhammad (Saw). Bro Imtiaz explains (34:53 time stamp) that MGA believed that a Buruz can only be born, a person cannot achieve this (See also 22:23). This is what the Sufi’s have believe. See also Al-Hakam, vol. 5, no. 15, dated 24 April 1901, pp. 1-5, Via Malfuzat-2, online English edition, page 160. Also, MGA calls himself the Final Barooz of Adam (as)(See RK, v-15, p. 481, Tiryaqul-Qulub) MGA also alleges that the concept of Buruz is mentioned too much in hadith of Muhammad (saw)(43:16 time stamp) and whomever denies this concept is of the ignorant (53:42 too).
It should be noted that in 1900-1902, via Tohfa Golarvia, (See pages 254-256 and 263, also posted in the below, check Bro Imtiaz’s video herein)(2:38:52 timestamp), MGA argued that Muhammad (Saw) died and his mission was incomplete (naozobillah) and required a Baruz to come and complete the mission. MGA said that The spirituality (ruhuniyyat) of the Holy Prophet replied, book, I am coming as Baruz, but I will come in India (page 263). MGA says that Muslims must accept that there are 2 comings of Muhammad (Saw)(MGA inferring himself as the second coming)(40:34 time stamp). MGA says that it’s really sad that the common people and Islamic scholars have no idea about the concept of Buruz (26:19 time stamp). MGA says that the Sufi saints knew about Buruz. Some of these Sufi’s believe that saints can return into this world in a Buruzi form. In other words, the ruh (soul) of a dead saint, can come into the body of person. MGA says that 100 years after the death of Bayazid Bastami, his ruh (soul), came into the body of Abu al-Hassan al-Kharaqani (10:40 time stamp). MGA says that his belief is agreed upon and accepted by all (Maqbool and Mussulum). MGA says even with all of this, some stupid people deny the concept of Buruz in the return of Eisa (as). MGA called this the sunnah of Allah. Thus, people who don’t understand this, simply don’t understand the philosophy of a Buruzi return, i.e., the ruh of a dead person coming down and residing in a new human being, this is called Buruz. MGA also argued that Eisa (as) had failed in his mission. Bro Imtiaz explains (See 38:35 time stamp) how MGA wrote in “Tohfa Golarvia” (page 284), when the last part of the 6th millennium will be left, the ruh of Eisa (as) will arrive on ground (earth, zameen in Urdu).
In the Al-Hakam of July-17-1905 (vol. 9, no. 25, p. 10, 11, Malfuzat-7, English, pages 525-529), the editor (Sheikh Yaqub Ali Irfani) posted a page from an old notebook wherein MGA had written some comments about Buruz. At 45:22, Bro Imtiaz explains how MGA said that the reality of Buruz was opened (like a secret) to MGA. At 49:33, Bro Imtiaz explains how MGA said the concept of Buruz was a secret that was written in the Injil (Gospel).
In 1906-1907, via “Haqiqatul Wahi”, MGA argued that a prophet was destined to come who would be a Buruz of Muhammad (Saw)(See page 630, online English edition).
In 1908, after MGA died, Barahin-i-Ahmadiyya V-5 was published (Oct-1908) and on page 386 (Online English edition), MGA argued that Ibn Arabi wrote that Eisa (as) would return in form of some other person. MGA quotes Sufi’s and their theory of “Spiritual manifestations” as he explains how people can return into this world in another manifestation. MGA says that the Hindu’s also maintain a similar principle and they call such a person an ‘Avatar’. Interestingly, top Ahmadi scholars on True Islam UK totally avoided this quotation (see Bro Imtiaz 51:29 time stamp)(see also, 18:19 time stamp).
In 1910, via Lujjat un Nur, on page 1 of the English edition, MGA calls himself as the manifestation of 2 Buruz’s. There also seems to be a footnote which was added later by Ahmadi editors.
In 1914, (via Tashhiz al-Azhan), Ahmadi writers alleged that for the people of Kashf, the soul is born in other people (souls take new bodies). This concept is found in all revealed books and the books of the Sufi’s. The soul (ruh) takes a new body (17:23 time stamp)!
At the 46:30 timestamp, Bro Imtiaz explains how in Maktubat-e-Ahmad, V-2 (page 187), MGA argued that the Sufi’s, who worship at graves believe in the concept of Buruz (and benefit from this)(wherein a ruh comes back to Earth and enters someone else’s body.
In 1915-1916, via Kalimatul Fasl (page 117), Bro Imtiaz explains how Mirza Bashir Ahmad stated that in the revelations of MGA, Allah has never used the words Zilli and Buruzi, instead, Allah only said Nabi or Rasul (55:20).
In 1916, via the Urdu Review of Religions (page 439), Bro Imtiaz explains (35:55 time stamp) how Ahmadi’s stated that Yuz Asaf (aka Jesus [as]), came into this world a second time, after living in India for 78 years, and then went to Allah. Jesus (as) reappeared in the wujud (vessel) of MGA. In other words, Eisa (as)’s ruh (soul) came into the body of MGA and lived until May-26-1908.
In 1931, on June-28-2025, on a Bro Imtiaz live stream (13:48 time stamp), Bro Imtiaz 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 June of 2025, Maulvi Razi and his team of paid Maulvi’s got caught lying by Adnan Rashid (2:44:40 timestamp) and Bro Imtiaz about many things (see the clips on TikTok and twitter). Maulvi Razi got caught mispresenting Ahmad Reza Khan and Shah Wali Ullah. Buruz was also discussed.
On June 20-2025, Bro Imtiaz explained how MGA claimed to be the “Khatam un Nabiyeen” via Buruz on the True Islam Uk Urdu stream.
On June-28-2025, Bro Imtiaz explained (41:23 time stamp) how MGA claimed (see Majmua Ishtiharat, V-3, page 94) that he had been given 2 Buruz’s, Buruz of Eisa (as) and Buruz of Muhammad (Saw). MGA called himself a “mixed paste” (Majoon e Muraqqab) of 2 people.
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1879-1884
The word Baruz (or Barooz) doesn’t appear at all in Barahin-i-Ahmadiyya 1-4.
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1890
Izala Auham, RK, V-3, page 94
41:23 time stamp
On June-28-2025, Bro Imtiaz explained (41:23 time stamp) how MGA claimed in 1890 (see Izala Auham, RK-3, page 94) that he had been given 2 Buruz’s, Buruz of Eisa (as) and Buruz of Muhammad (Saw). MGA called himself a “mixed paste” (Majoon e Muraqqab) of 2 people.
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1891
Izala Auham (page 447
32:34 time stamp
In 1891, via Izala Auham (page 447)(See Bro Imtiaz, time stamp, 32:34), MGA argued that the ruh (soul) of other people comes into this world as a replica.
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1892-1893
A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, page 254
31:46 time stamp
On page RK-5, P-254 of A’ina-e-Kamalat-e-Islam, MGA argued that the soul asks for a replica (31:46 time stamp).
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1892-1893
A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, p. 341
Via Tadhkirah
[A’ina-e-Kamalat-e-Islam 341–346, Ruhani Khaza’in, vol. 5, pp. 341–346]
“””It was then that the soul of the Masih [Messiah] was moved, in accordance with Allah’s will, and demanded to be exonerated from all these charges and beseeched God for a substitute. Thereupon, the Holy Prophet, may peace and blessings of Allah be upon him, was raised… This was the first agitation of the soul of Jesus of Nazareth which achieved its purpose in the advent of our lord and master, our Messiah, the Seal of Prophets, may peace and blessings of Allah be upon him. [All praise belongs to Allah.]
In 1892-1893, via A‘ina-e-Kamalat-e-Islam (See pages 341-346)(See Bro Imtiaz, 47:55 time stamp), MGA argued that the ruh of Eisa (as) was agitated and wanted to return to Earth and thus did in the form of Buruz (replica, see Bro Imtiaz, 30:43 time stamp and found residency and gets dissovled into a new person, 32:17).
The second time when the soul of the Masih (as) was agitated was when the Christians completely assumed the qualities of Antichrist…Thus in this age the soul of the Masih was agitated a second time and longed for his substitute to appear in the world. When this desire reached its climax, God Almighty raised one who was his spiritual reflection to defeat the Antichrist of this age. This spiritual reflection, by coming in the likeness of the Masih (as), is called the Promised Messiah.…
On account of the current troubles, it was only the advent of the Masih that was called for. It was his people who had been corrupted and among whom the qualities of the Antichrist had spread. Therefore, it was only proper that the soul of the Masih should have been agitated.
This is the subtle spiritual comprehension that has been bestowed upon me through a vision.
It has also been disclosed to me that, after a time of piety and purity and the supremacy of Divine unity, the world will again return to polytheism and transgression. Some will devour others like insects, ignorance will prevail, the Masih [Messiah] will be worshipped once again, and the error of creature-worship will be widespread. All this mischief will proceed out of Christianity in the last part of these latter days. Then again the soul of the Masih will be greatly troubled and will seek its descent in a majestic form. Then, with the advent of an awe-striking semblance of his, this age will come to an end. That will be the end and the expanse of the world will be rolled up.
This shows that on account of the unworthy behaviour of the followers of the Masihas, it had been decreed that the spirituality of the Masihas should descend into the world three times””.
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A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, page 345-346
“The worship of Jesus spread so the spirit (ruhaniyat) of Hazrat Masih was agitated and wanted its descent into the world again a second time through its likeliness (replica, see Bro Imtiaz, 30:43 time stamp). And when extreme agitation and concentration and desire of his spirit was born, so God almighty sent such a man according to the wish of Jesus to obliterate the current Dajjal. And this man was the manifestation of his spirit and made into the image (roop) of the Messiah AS and was called the Promised Messiah. This was because he has become fused into the reality of Jesus and made one with him. And he was created with the spirit of the messiah (Jesus). He became the mirror reflection of Jesus as the image in the mirror…”””
“This is why the spirit of the Messiah was to be agitated and it has been revealed to this humble one in a vision…
the worship of the messiah will begin again and the ignorance of making the creation into God will happen again. This will happen in the final era of the world. Then the spirit of the Messiah will be in extreme agitation and demand an aggressive descent (Nuzool)… then it will descend and the time will have its end. Then finally, the world will end and its row will be rolled up.”
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______________________________________________________________________________________________ “A’ina-e-Kamalat-e-Islam”, RK-5, page 526
(11:19 time stamp)
In 1892-1893, via “A’ina-e-Kamalat-e-Islam”, RK-5, page 526 (11:19 time stamp by Bro Imtiaz), MGA argued that previous souls come back into this world again, a new person is born, thus, Buruz has to do deal with deceased people, and the person will become Buruz of the deceased person must be born. Thus, a person cannot become Buruz from following Muhammad (saw), they must be born as such. At 12:45, Bro Imtiaz explains how this totally contradicts the Ahmadiyya position on Buruz, however, this is before 1902 and thus, MGA hadn’t solidified his position on Buruz and seems to have changed in 1902 via Tohfah Golarhviyyah.
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1892-1893
Page 347 of A’ina-e-Kamalat-e-Islam
19:27 time stamp
On page 347 of A’ina-e-Kamalat-e-Islam (19:27 time stamp), MGA explains that for someone to become Buruz, first the predecessor must die first. The Sufi’s of Islam, the ones that are in the habit of getting spiritual benefit from gave worship are followers of this concept.
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A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, page 256
21:47
At 21:47, MGA says that Buruz deals with people who have already passed away (see A’ina-e-Kamalat-e-Islam, Ruhani Khaza’in, vol. 5, page 256). MGA then says that if anyone still doesn’t believe in the concept of Buruz, MGA is ready to do a Mubahila (54:26).
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1893
RK, vol. 7, p. 311, Hamamatul-Bushra
51:58 time stamp
In 1893, MGA alleged that even though Jews and Christians disagree on many topics, however, they agree on the concept of Buruz (51:58 time stamp)(RK, vol. 7, p. 311, Hamamatul-Bushra).
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1893
“Tuhfa-e-Baghdad” (A Gift for Baghdad)(See page 61 online English edition)
RK-7, page 20
In 1893, via “Tuhfa-e-Baghdad” (A Gift for Baghdad)(See page 61 online English edition), MGA argued that the return of Elijah through another person (Yahya [as])(MGA didn’t say Buruz), was well known to the people of the book and many prophets (50:20 time stamp).
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1895
Satt Bachan, RK-10, p-182
46:01 time stamp
In 1895, via Satt Bachan (RK-10, page 182), MGA alleged that Sufi’s agree on the concept of Buruz (46:01 time stamp).
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1896, allegedly
Letter to Nawab Muhammad Ali Khan
Maktubat-e-Ahmad, V-2, page 187
Ninety pages, published in Lahore in 1912, in Urdu. This comprises a collection of letters written by the Promised Messiah from 1878 to 1903
https://youtu.be/CpVpZMn7liw?si=Jkb-5Zieu9hEEnxH
46:30 time stamp
At the 46:30 timestamp, Bro Imtiaz explains how in Maktubat-e-Ahmad, V-2 (page 187), MGA argued that the Sufi’s, who worship at graves believe in the concept of Buruz (and benefit from this)(wherein a ruh comes back to Earth and enters someone else’s body).
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1898
Ayyam-us-Sulh
Ayyam-us-Sulh, quotes and background info – ahmadiyyafactcheckblog
p. 138, (From Muhammad Ali’s famous list from 1915).
“The perfect spirituality sometimes manifests in the chosen ones of God to the extent that their acts are influenced wholly by it. In sufi terminology, this state is called baruz (manifestation). In the commentary of Fusus al-Hikam, an illustration of the term baruz has it that Muhammad (peace and blessings of Allah be upon him), is the alpha and omega of this universe in as much as he manifested himself in Adam when this world was created. In other words, the spirituality of Muhammad, peace and blessings of Allah be upon him, transcended in Adam and shall re-appear in the Khatam al-wilayah, the Mahdi, towards the close of this world, and marvellous feats and performances shall occur at his hands. This is a state of manifestation (baruz) par excellence.” (Reproduced from Iqtibas al-Anwar by Sh. Muhammad Akram Lahori and quoted by the Founder.)
p. 147, (From Muhammad Ali’s famous list from 1915).
“In Muslim and Bukhari we find the clear words, imamu-kum minkum (he will be your imam from among you) and amma-kum minkum (he will be from among you). This is the divine will. The words of the Holy Prophet (peace and blessings of Allah be upon him), that the Messiah, son of Mary, would be raised from amongst you as an arbiter (hakam) and judge (adl) would have agitated some minds as regards the finality of prophethood. To remove this misconception, the Holy Prophet (peace and blessings of Allah be upon him), further said that he would be a follower (ummati) from amongst you and would also be called Messiah by way of manifestation (baruz). Likewise the coming of Mahdi, which has been mentioned together with the Messiah, also suggests that the spirituality of the Holy Prophet (peace and blessings of Allah be upon him), will be manifested in Mahdi (ruhaniyyat ka maurad) by way of manifestation (baruz).”
pages 151, 152 (From Muhammad Ali’s famous list from 1915).
“Just as the promised Imam has been called by the names Ahmad and Muhammad in relation to the characteristics gifted to him, likewise he has been called ‘Isa and Messiah, son of Mary, for the latter’s characteristics were to be found in him. It is evident that by the word Ahmad nobody can take that the Holy Prophet (peace and blessings of Allah be upon him) would himself return to the world. Similarly, the mere name ‘Isa does not indicate that Jesus Christ would come again in person to the world. Such a misunderstanding is caused by not grasping the essence of this prophecy. As a matter of fact, both these names suggest the appearance by way of manifestation (baruz).”
Pages, 163, 164 (From Muhammad Ali’s famous list from 1915).
Question: Can the like (mathil) of a prophet be considered a prophet?
Answer: The entire ummah agrees that a non-prophet becomes a substitute of a prophet by way of reflection (baruz), which view is implied in the hadith, ulama-u ummati ka anbiya bani Israel (the ‘ulama of my ummah are like the prophets of Israel). Here the Holy Prophet (peace and blessings of Allah be upon him) has declared the ‘ulama (learned) as the like of the prophets. In another hadith it occurs that the ulama are the heirs to prophets. Further, another hadith says that forty persons among the followers of the Holy Prophet (peace and blessings of Allah be upon him), would be on the pattern (qalb lit. heart, soul) of Abraham. In this report, the Holy Prophet (peace and blessings of Allah be upon him), has declared them to be the like of Abraham. And the words of God: ihdinas siratal mustaqim, siratal lazina an-‘amta ‘alaihim (guide us on the right path, the path of those upon whom Thou hast bestowed favours), and these words are agreed upon by the commentators to signify resemblance with the prophets (tashabbah bil anbiya) which is the main reality (asl haqiqat) underlying the discipleship (ittiba’). The Sufi (mystics) believe that a person is neither perfect in faith nor becomes righteous (salih) until he cultivates such a resemblance with the prophets in his faith (iman), deeds (a’mal) and character (akhlaq) that he himself becomes just like them. Thus it is unjust to advance a self-made argument as common litigants do, in utter disregard of what the religious books say. God has sent the prophets in the world in order to raise their likes therein. If it is not so, then the (institution of) prophet-hood becomes absurd (laghw). The prophets do not come to be worshipped, but the purpose of their advent is that the people may follow their precepts and acquire resemblance with them and by annihilating (fana) in them become as if they are one and the same. God says to the Holy Prophet in the Quran: ‘Say: If you love Allah, follow me, Allah will love you.’ Thus whom God loves is sure to win His favours. And following (ittiba’) also means the stage of annihilation (martabah fana) which raises one to the rank of likeness. This proposition is widely acclaimed and none denies it but an ignorant or a heretic.”
Ayyam-us-Sulh, RK-14, p. 383
48:01 Time stamp
In 1898, MGA alleges that the concept of Buruz us nothing new, in fact, it appears in the earliest books of Allah (See Ayyam-us-Sulh, RK-14, p. 383)(48:01 Time stamp).
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1897
RK, v. 12, p. 273, Tohfaa-e-Qaysariyyah–Urdu
See page 10 of the Online English edition
A Gift for the Queen
Click to access Gift-for-Queen.pdf
39:19 time stamp, https://youtu.be/CpVpZMn7liw?si=lldDFxl0U70kWDi7
“The Star of the Empress” (Tuhfa-e- Qaisariyyah) by Mirza Ghulam Ahmad (1899) – ahmadiyyafactcheckblog
In 1897, via Tohfaa-e-Qaysariyyah (see RK-12, page 273-Urdu)(39:19 time stamp)(See page 10 of the online English edition), MGA argued that he is that person, with whom the ruh of Yasu-Maseeh (Eisa [as]) “sukhoonat rakhtee hai” (takes residency). In other words, the ruh of Eisa (as) came to Earth and is now residing in MGA (naozobillah).
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1898
Sitarah Qaisariyyah, Ruhani Khaza’in, vol. 15, pp. 120-121
2:13:00 time stamp
MGA says his spirit is the “Baruz” of Jesus, and he wants to present this to the Queen (2:13:00 time stamp).
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1897-1898
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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1897-1898
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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1900
Majmua Ishtiharat
V-3, page 94
Can also be found in “Jihad and the British Government”
“Jihad and the British Government” the original edition by Mirza Ghulam Ahmad (1900) in English – ahmadiyyafactcheckblog
On June-28-2025, Bro Imtiaz explained (41:23 time stamp) how MGA claimed (see Majmua Ishtiharat, V-3, page 94) that he had been given 2 Buruz’s, Buruz of Eisa (as) and Buruz of Muhammad (Saw). MGA called himself a “mixed paste” (Majoon e Muraqqab) of 2 people.
In 1900, via “Jihad and the British Government” and via an announcement therein. On page-1 (page 29 of the book) of the announcement, MGA denied that he was Buruz like reincarnation, and he wasn’t actually the souls of both these holy men have reappeared in him was not true! However, a few pages later MGA alleged that he was actually a combination of 2 souls (Muhammad [saw] and Eisa [as])(See the scan in the below) and a “blended compound (Majoon e Muraqqab) of the two (See page 35).
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1901
Malfuzat-3, English edition, pages 63-86
Malfuzat-2, Urdu edition, page 71
Al-Hakam, vol. 5, no. 3, dated 24 January 1901, pp. 1-5
Al-Hakam, vol. 5, no. 2, dated 17 January 1901, pp. 2-4
https://www.youtube.com/live/Y7RT0_kCMWs?si=aX9xUB3utJ7INkHq
On page 73, MGA says he’s the Barooz of Ismay Ahmad.
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1901
Al-Hakam, vol. 5, no. 15, dated 24 April 1901, pp. 1-5
Via Malfuzat-2, online English edition, page 160
https://files.alislam.cloud/pdf/Malfuzat-2.pdf
“””This is the underlying secret here—Abraham as reappeared in the home of Abdullah
after some two or two and a half thousand years. In short, the concept of buruz or spiritual manifestation is an accepted concept in the context of advents”””
In 1901, (See Al-Hakam, vol. 5, no. 15, dated 24 April 1901, pp. 1-5, Via Malfuzat-2, online English edition, page 160) MGA claimed that the concept of Buruz in the Quran, however, he gave no references (42:20 time stamp and 28:20).
Urdu Scan
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1901
Nov
When MGA finally claimed prophethood via the announcement of Nov. 1901 (Correction of an Error), he quoted 62:3 (62:4 in the Qadiani Quran) and emphatically declared himself as the second coming of Muhammad (saw)(Nauzobillah). A few sentences later, MGA called him the perfect reflection (zill)/baruz of Muhammad (saw)(nauzobillah). MGA claims that he was named Muhammad and Ahmad 20 years ago in the Barahin, and was also named “The Holy Prophet” in that era. Thus, MGA was asserting that he had been a prophet/messenger already for 20 years, he was also claiming to have been the second coming of Muhammad (Saw)(nauzobillah) for 20 years. Also in 1901 (see “Eikh Ghalti Ka Izala”), MGA argues that Chapter 108:1 of the Quran was revealed about himself (MGA), however, the verse really applies to Muhammad (saw).
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1899-1902
Ruhani Khaza’in, vol. 15, p. 477, Tiryaqul-Qulub
LIVESTREAM｜Kalima of ISLAM VS Kalima of Qadiani Religion｜اسلام کا کلمہ اور قادیانی مذہب کا کلمہ (youtube.com)
MGA argues that human beings have cycles on Earth (like what the Hindu’s believe). MGA is trying to explain the concept of Baruz.
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Tiryaq-ul-Qulub, RK, v. 15, p. 477
https://youtu.be/CpVpZMn7liw?si=sEYq8djCJVVsFf0q
33:17 time stamp
In 1900-1902, MGA alleges in Tiryaq-ul-Qulub (page 277 of RK-15)(See Bro Imtiaz, 33:17 time stamp), that the soul of Ibrahim (as), after 2500 years, he was born again, in the house of Abdullah Bin Muttalib as Muhammad (Saw)(naozobillah). And was called Muhammad (Saw). (See also 22:23). This is what the Sufi’s have believed.
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Ruhani Khaza’in, vol. 15, p. 481, Tiryaqul-Qulub
MGA calls himself the Final Barooz of Adam (as). MGA also alleges that the concept of Buruz is mentioned too much in hadith of Muhammad (saw)(43:16 time stamp) and whomever denies this concept is of the ignorant (53:42 too).
Transliteration
“”Jis kudder akabir aur arif mujsay palay guzeraray hay, vo tammam akhree Adam ko Wilayat-e-amma ka khatam sumauj tai hai, aur haqeeqat e Adamiyyat ka Baroozat ka tammam daie-ra isspay khutum kartay hai, aur ghushufay sahee-a kee ruh say, isse ka naam akhree adam rakhtay hain, aur isee ka naum mahdi e maodd or maseeh e maud rakhtay hain….”””
Translation
“”All of the intelligent/competent people who came before me were all in agreement that the Last Adam would be the finisher and in reality was the Barooz of the cycle of Adam’s, and they finished upon him (MGA), and with a pure spirit, his name is also the last Adam and the same name is the Promised Mahdi and Promised Messiah…”
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1902
Tohfa-e-Golarhviyyah, Ruhani Khazain, Vol. 17, p. 256
TUHFA-E-GOLARHVIYYAH by Mirza Ghulam Ahmad (1902) – ahmadiyyafactcheckblog
As quoted by Bro Imtiaz on the Dawah Wise stream (2:38:52 timestamp).
“”Therefore, in order for the completion of guidance, Muhammad (saw) appeared in 2 Baruz’s, 1 Baruz of Musa (as) and the other a Baruz of Eisa (as).””
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RK-17, page 263
“””the need for this promise (of the 2nd coming of Muhammad) arose due to the fact that the second official duty of the Holy Prophet (saw), i.e., completion of the publication of the guidance of religion, which should have been fulfilled by his hand, was not fulfilled, due to a lack of resources. So, he fulfilled this obligation, in his second coming, in Baroozi form, at a time when the resources were available to spread Islam to all the nations of the Earth..””
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RK, v. 17, p. 284
https://youtu.be/CpVpZMn7liw?si=BTigyvDukOtCwl09
38:35 time stamp
Bro Imtiaz explains (See 38:35 time stamp) how MGA wrote in “Tohfa Golarvia” (page 284), that eventually, the ruh of Eisa (as) will arrive on ground (earth, zameen in Urdu).
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RK, v. 17, p. 318-319, Tohfa-e-Golarawiyah
https://youtu.be/CpVpZMn7liw?si=gngv_iFXHq9pZgFU
25:48 time stamp
MGA says that it’s really sad that the common people and Islamic scholars have no idea about the concept of Buruz (26:19 time stamp). MGA says that the Sufi saints knew about Buruz. Some of these Sufi’s believe that saints can return into this world in a Buruzi form. In other words, the ruh (soul) of a dead saint, can come into the body of person. MGA says that 100 years after the death of Bayazid Bastami, his ruh (soul), came into the body of Abu al-Hassan al-Kharaqani. MGA says that his belief is agreed upon and accepted by all (Maqbool and Mussulum). MGA says even with all of this, some stupid people deny the concept of Buruz in the return of Eisa (as). MGA called this the sunnah of Allah. Thus, people who don’t understand this, simply don’t understand the philosophy of a Buruzi return, i.e., the ruh of a dead person coming down and residing in a new human being, this is called Buruz.
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1902
Review of Religions (ROR), Aug-1902, English, pages 306-336
RR190208.pdf (reviewofreligions.org)
A letter by Maulvi Abdul Karim is reproduced by the editor (Maulvi Muhammad Ali) of the ROR-Aug-1902 (see pages 306-336). The title/heading of the letter is given as “Muslim Resuscitation and The Means By Which It Can Be Brought Out”. This is a letter, which was written to the “Nudwat ul Ulema”, this was in response to their invitation to MGA to attend their annual Jalsa at Calcutta (Dec-1902). Maulvi Abdul Karim starts off with saying that he is looking out for Muslims and their welfare and yearns for Islam to dominate once again. Maulvi Abdul Karim gives a long speech and then finally says Muhammad (saw) is the best example of morals. He then presents MGA as the second coming of Muhammad (Saw)(naozobillah) and as a unifier for the Muslims in India. Maulvi Abdul Karim was critical of the Mutazalite‘s, and Sir Syed and his Aligarh College and that entire thrust of modernism and mixing it with Islam. Maulvi Abdul Karim then poses a question to the “Nudwat ul Ulema”, he asks as to who is the “perfect manifestation of the glory and attributes” of Muhammad (saw), Maulvi Abdul Karim then poses another question: “Who is it that claims to be Baruz? (representing the spiritual appearance) of the Great Arabian Prophet” (this is implying that MGA is the Baruz)(note by AFCB). Maulvi Abdul Karim then asks the “Nudwat ul Ulema” to point to anyone else that they had in mind who could fit as the 2nd coming of Muhammad (saw)(nauzobillah)(see page 321). Maulvi Abdul Karim then gives a long speech on the objectives of the “Nudwat ul Ulema”. On page 328, Maulvi Abdul Karim tells how (and laments) all Muslims, from the Ahl-e-Hadith to the “Naichri” (the English word ‘nature’ pronounced like a desi)(Sir Syed type of Muslims) believe that prophethood has finished. Maulvi Abdul Karim does describe other means of communication by Allah and he could mean the good dreams (which are 1/46th of prophethood) and seems to be implying MGA’s prophethood. Maulvi Abdul Karim criticizes the “Nudwat ul Ulema” and says that they keep trying to unite Muslims and will never achieve that. Maulvi Abdul Karim mentions Dowie and calls him a crazy old man. On page 330, Maulvi Abdul Karim presents the common Ahmadi argument that since Islam is a living religion, and thus, that must also mean that Allah is still speaking and via miracles and signs. Maulvi Abdul Karim then argues that any religion that is devoid of Allah’s speech should be laughed at. Maulvi Abdul Karim then argues that it’s sad that the Jews were blessed with so many prophets, but not in Islam. On page 332, Maulvi Abdul Karim argued that the previous Jalsa failed. Maulvi Abdul Karim the quotes 62:3 and presents MGA as someone who fulfills this so-called prophecy and as the second coming of Muhammad (saw)(naozobillah). On page 333, Maulvi Abdul Karim writes:
“””In other words, the wise and knowing God has raised Mirza Ghulam Ahmad of Qadian with the same spirit and power, the same blessings and favors and the same miracles, with which he raised the Holy Prophet. Since the same and even greater evils and corruption had appeared in the world, and the same teachings, the same sanctifying power, the same heavenly blessings, the same miracles, supernatural signs and grand prophecies were needed as at the time of the Holy Prophet, therefore, the God of jealousy and power has sent his true representative and perfect manifestation who has annihilated his own self in obedience to his Holy Master and tries day and night to re-establish his honor, glory and greatness, and he has given the same power and magnetism that the whole world may be replenished…..”
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1905
Al-Hakam, vol. 9, no. 25, p. 10, 11, dated 17 July 1905
See Malfuzat-Urdu-V-7, page 351
Online English Edition, M-7, pages 525-529
This specific saying of MGA is published as undated by the Editor of al-Hakam under the heading ‘A Page from the Old Notebook’.
https://www.youtube.com/live/sBStV4JnL9E?si=TCpJ1s1_gy_q0yOD
In the Al-Hakam of July-17-1905 (vol. 9, no. 25, p. 10, 11, Malfuzat-7, English, pages 525-529), the editor (Sheikh Yaqub Ali Irfani) posted a page from an old notebook wherein MGA had written some comments about Buruz. At 45:22, Bro Imtiaz explains how MGA said that the reality of Buruz was opened (like a secret) to MGA. At 49:33, Bro Imtiaz explains how MGA said the concept of Buruz was a secret that was written in the Injil (Gospel).
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1907
Haqiqatul Wahi, online English edition, page 630
Urdu edition, page 406
https://youtu.be/CpVpZMn7liw?si=7MxTSUXeVledE86G
24:00 time stamp
“” 62:3, Meaning that, from among the Companions of the Holy Prophet, may peace and blessings of Allah be upon him, there is yet another group which has not yet made its appearance. It is true that those alone are entitled to be called ‘the Companions’ who are the contemporaries of a Prophet, and have the honour of being in his company as believers and have been guided and trained by him. From this it stands proven that from among the future people there will be a Prophet who would be a buruz [a reflection] of the Holy Prophet, may peace and blessings of Allah be upon him. This is why his Companions will be called ‘the Companions of the Holy Prophet, may peace and blessings of Allah be upon him’. And just as the Companions, may Allah be pleased with them, had served the Faith in the path of Allah in their own way, these too will also serve the cause of Allah in their own way.”””
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1908
Oct
51:29 time stamp
18:19 time stamp
After MGA died, Barahin-i-Ahmadiyya V-5 was published (Oct-1908) and on page 386 (Online English edition), MGA argued that Ibn Arabi wrote that Eisa (as) would return in form of some other person. MGA quotes Sufi’s and their theory of “Spiritual manifestations” as he explains how people can return into this world in another manifestation. MGA says that the Hindus also maintain a similar principle and they call such a person an ‘Avatar’ (see also, 18:19 time stamp).
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1910
The Ocean of Light
In 1910, via Lujjat un Nur, on page 1 of the English edition, MGA calls himself as the manifestation of 2 Buruz’s. There also seems to be a footnote which was added later by Ahmadi editors.
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1912
1896, allegedly
Letter to Nawab Muhammad Ali Khan
Maktubat-e-Ahmad, V-2, page 187
Ninety pages, published in Lahore in 1912, in Urdu. This comprises a collection of letters written by the Promised Messiah from 1878 to 1903
46:30 time stamp
At the 46:30 timestamp, Bro Imtiaz explains how in Maktubat-e-Ahmad, V-2 (page 187), MGA argued that the Sufi’s, who worship at graves believe in the concept of Buruz (and benefit from this)(wherein a ruh comes back to Earth and enters someone else’s body).
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Year unknown
Majmua Ishtiharat, page 220
“””Only one baruzi nabi was supposed to come…”
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1914–March
Tashhiz al-Azhan, page 26
Tashhiz al-Azhan was a Magazine founded by Mahmud Ahmad in 1906, quotes and background info
17:23 time stamp
In March of 1914, (via Tashhiz al-Azhan), Ahmadi writers alleged that for the people of Kashf, the soul is born in other people (souls take new bodies). This concept is found in all revealed books and the books of the Sufi’s. The soul (ruh) takes a new body (17:23 time stamp)!
“For the people of visions (Mukashafah, i.e. people who get kashf, where Allāh opens certain unseen things for them), the soul being viewed in various physical forms or in the character/personality of a “Buruz” of a “mutawaffi” human/person, any man being born in the world has been mentioned abundantly in the divinely inspired book and on the tongues of the Sufis.” – Tash-hīdh al Adh-hān, March 1914 page 26, topic: The refutation of reincarnation in “Al-Hamd”
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1915-1916
https://www.youtube.com/live/sBStV4JnL9E?si=WRKeccFhzidJgh9d
In 1915-1916, via Kalimatul Fasl (page 117), Bro Imtiaz explains how Mirza Bashir Ahmad stated that in the revelations of MGA, Allah has never used the words Zilli and Buruzi, instead, Allah only said Nabi or Rasul (55:20).
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1916
Review of Religions–Urdu edition, page 439
https://youtu.be/CpVpZMn7liw?si=OzsOs_5yaEwhnirI
35:55 time stamp
In 1916, via the Urdu Review of Religions (page 439), Bro Imtiaz explains (35:55 time stamp) how Ahmadi’s stated that Yuz Asaf (aka Jesus [as]), came into this world a second time, after living in India for 78 years, and then went to Allah. Jesus (as) reappeared in the wujud (vessel) of MGA. In other words, Eisa (as)’s ruh (soul) came into the body of MGA and lived until May-26-1908.
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1931
K2 argues that Fana Fir Rasul and Maseel e Masih is different from Burooz – ahmadiyyafactcheckblog
13:48 time stamp
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).
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Seerat-e-Hazrat Nusrat Jehan Begum, page 198
https://www.youtube.com/live/9Fugx_enexc?si=IcPYdY1niEiAbliz
12-7-24 stream
Allah wanted to make Nusrat Jehan begum as this era’s Khadija (ra) and Aiesha (ra)(naozobillah). Thus, she was also named Aiesha (ra) in her youth (naozobillah). She became the wife of the Baruz. Thus, she was also called Ummul Momineen.
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2025
The True Islam Uk team (Maulvi Razi, Maulvi Raheel, Ibrahim Ikhtalaf and Maulvi Mansoor Ahmad Clarke) streamed a few days ago about the concept of Buruz and told many lies.
Razi alleges that Shah Wali Ullah
Razi didnt explain the Shah Wali ullah quote or the relevance, he just read a few words and stopped.
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Razi alleges that Mujadid Ali Thani
In this one, Razi alleges that Mujadid Alif Thani said that Baruz has been used by Shayukh, however, it doesn’t mean re-incarnation!
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Can the idea of zilli or buruzi prophethood be traced back to Islamic tradition?
https://www.alislam.org/question/promised-messiah-as-as-zilli-buruzi-prophet/
Can the idea of zilli or buruzi prophethood be traced back to Islamic tradition?
In the course of his divine mandate, the Promised Messiah(as) used various terms to describe the uniqueness of his divinely bestowed prophethood, just about all of which were known in the Islamic scholastic tradition. These terms include, for example, shadow (zilli), spiritually projected (buruzi), likeness (mathil), non-real (ghayr haqiqi), metaphorical (majazi), partial (juz’i), non-legislative (ghayr tashri‘i), non-independent (ghayr mustaqill), follower (ummati), etc.
What the Promised Messiah(as) had in mind when using these terms, i.e., what he himself understood by them, he explained in countless of his works. In doing so, he was more or less guided by the traditional terms but did not always adhere exactly to their purport.
In this regard, the hermeneutic maxim of the science of principles, “There is no dispute about technical terms (la mushahhata fil-istilah),” has to be kept in mind, since terminology is meaningless in itself and debate is only expedient when it comes to meaning, content and substance.
If one wants to understand how the Promised Messiah(as) filled terms he used with semantic content, one cannot avoid delving into his works and informing oneself. What can be said with certainty, however, is that the essence and the tenor and the core of the common denominator of all these terms can undoubtedly be found throughout the history of Islamic scholarship.
As early as the 4th H/10thCE century, the Muslim ummah was divided into at least three groups regarding the nature of the Second Coming of Jesus(as).
Describing the doctrine of one of these three groups, the historian and philosopher Abu Nasr al-Mutahhar ibn Tahir al-Maqdisi (more commonly known for his works from around 966 CE) writes in his universal chronicle with a theological approach called Kitab al-Bad’ wa-t-ta’rikh (“The Book on Creation and History”):
وقالت فرقة نزول عيسى خروج رجل شبيه بعيسى في الفضل والشرف كما يقال للرجل الخير هو ملك وللشرير هو شيطان يراد به التشبيه لا الأعيان
“And one group says: The descent of Jesus is the emergence of a man who is a likeness of Jesus in excellence and nobility, just as it is said of the good man that he is an angel, and of the evil man that he is a devil, by which is meant the likeness, not the essence.” (Mutahhar ibn Tahir al-Maqdisi. Kitab al-Bad’ wa-t-ta’rikh, ed. Clement Huart, Paris, Ernest Leroux Vol. 2. p. 196)
In the same way, Muhyi d-Din ibn ‘Arabi (d. 1240 CE), one of the most influential Sufi mystics in the history of Islam, writes in his commentary (tafsir) on the Quran about the ascension and descent of Jesus(as):
رفع عيسى عليه السلام اتصال روحه عند المفارقة عن العالم السفلي بالعالم العلوي […] وجب نزوله في آخر الزمان، بتعلقه ببدن آخر
“The ascension of Jesus(as) is the establishment of his soul, at the separation from the lower realm, in the supernal realm. […] His descent at the end of time is inevitable, through his communion with another body.” (Muhyi d-Din ibn ‘Arabi. 1867, Tafsir Ibn ‘Arabi, Cairo, Matba‘t Bulaq Vol. 1. p. 165)
This is the very concept that is known among the honourable Muslim mystics as buruz i.e. spiritual projection.
Thus, the Crimean Tatar Hanafi encyclopaedist Abu l-Baqa’ Ayyub ibn Musa al-Kafawi (d. 1094/1683) writes in his lexical work on scientific terms Kulliyyat al-‘Ulum (“The Totalities of Sciences”):
والبروز: هو أن يفيض الروح من أرواح الكمل على كامل كما يفيض عليه التجليات وهو يصير مظهره ويقول أنا هو
“And projection (al-buruz): It occurs when a soul from the souls of the perfect men pours into a perfect being, in the same way as epiphanies pour into him and he becomes the locus of their manifestation and says, ‘I am him’.” (Ayyub ibn Musa al-Kafawi, 1998. al-Kulliyyat: Mu‘jam fi l-mustalahat wa-l-furuq al-lughawiyyah, eds. ‘Adnan Darwish; Muhammad al-Misri, Beirut, Mu’assasat al-Risalah. p. 305.)
This definition can be traced back to the founder of the Nurbakhshiyyah order, Muhammad ibn ‘Abd Allah Nurbakhsh al-Khurasani (d. 1464 CE). He writes in his Risalat al-huda (“Treatise on Guidance”):
ومثل ذلك الظهور كان من برزات المكمل لا من التناسخ، والفرق بينهما أن التناسخ وصول روح إذا فارق من جسد إلى جنين قابل للروح، يعني في الشهر الرابع من وقت سقوط النطفة وقرارها في الرحم، وكان ذلك المفارقة من جسد والوصول إلى أخر معا من غير تراخ، والبروز أن يفيض روح من أرواح المكمل على كامل، كما يقبض عليه التجليات وهو يصير مظهره، ويقول أنا هو
“The Muhammad-Reality appears in the human body through the process of] spiritual projection (barazat) of the perfecting saints, which is not transmigration (tanasukh). These differ in that transmigration occurs when a soul departs one body and enters an embryo ready for a soul – meaning in the fourth month after the sperm first settles in the womb – and this removal from one body and arrival at the other occurs instantaneously, without a time interval. However, projection (buruz) occurs when a soul from the perfecting souls pours into a perfect being, in the same way as epiphanies pour into him and he becomes their locus of manifestation and says, ‘I am him’.” (Shahzad Bashir, 2001, The Risalat al-huda of Muhammad Nurbakhsh (d. 1464 CE), Critical Edition with Introduction in Rivista Degli Studi Orientali, 75 (1-4): p. 107)
‘Abd al-Qadir ibn Muluk al-Badauni (d. 1004/1615), a historian and translator living in the Mughal Empire and the first Grand Mufti of India, writes in Najat ar-Rashid (“Salvation of the Rightly Guided”), a work on Sufi theology and ethics:
بزرگان اهل کشف و عيان بروز را قایل اند نه بتناسخ. و میان تناسخ و بروز فرقی است. بارزچه تناسخ آن است که روحی از بدن مرده جدا شود (و) بی فاصله در بدن که مستعد حيات شده باشد در آید، و قالب اول ضايع و يهمل ماند. و این معامله نزد تناسخيه بيک ساعت بقولی نی می کشد.
و بروز آن است که روح مکملی بروح کاملی تجلی کند، چنانچه مالک و متصرف و مدبر بر در شهر، آن کامل همين مكمل شود، بی آنکه روح آن کامل از بدن مفارقت نماید و اختلاف درین است که آیا در بروز این شرط است که آن مکمل درین عالم باشد یا نه. و ظاهر این است که عام تر باشد ، چه بسیاری از اولیای در زمان حیات خود نیز بر بعضي كاملان بروز کرده اند. و این بدان ماند که نور چراغ ضعیف در پرتو چراغ قوی مغلوب شود بي آنکه معدوم گردد. گاه تو این معنی را قبول کنی که جن را قدرت تصرف و تغلب بر بعضی از نفوس ناقصه انسانی هست . چنانچه بارها مشاهده شده . پندارم که در بروز نيز نه خواهی ایستاد ت، چه تصرف انبيا و اصفیا کمتر از تصرف جنیان نه خواهد بود.
و ازین جاست که بسیاری از اولیای الله این مقام رسیده بعضی دعوی عیسویت و بعضی دعواهای دیگر کرده اند
“The leaders of the community of mysticism and gnosis subscribe to the projection of the soul (buruz), not to transmigration (tanasukh). There is a difference between projection and transmigration. It is evident that transmigration is that in which a soul is separated from a dead body and immediately enters into the body of a species that has become capable of life, and the former body becomes wasted and worthless. This process takes no longer than an instant, according to the trans-migrationists.
“On the other hand, projection (buruz) is that in which the perfecting soul manifests itself in the accomplished soul, just as the owner, occupier, and governor at the gate of the city. The existence of the accomplished soul is thus brought to perfection, without requiring the soul of that accomplished one to leave the body.
“The unsettled question here is whether the perfecting one has to be in this world or not. Apparently, it is more common that it be so, for many among the saints have projected in their own lifetimes onto some accomplished ones. This is akin to how the light of a weak lamp is subdued by the rays of a strong lamp without, however, being extinguished. When you accept the notion that jinn have the ability to dominate and subdue some imperfect human souls, as it has been witnessed many times, I imagine that you will not oppose the notion of spiritual projection. For how could the ability of the prophets and the pure ones be less than that of jinn?
“For this reason, of many of the saints of God who reached this stage, some made the claim of being Jesus and some made other claims.” (‘Abd al-Qadir ibn Muluk Shah Bada’uni, Najat ar-rashid, ed. Sayyid Mu‘in al-Haqq, Lahore, Idarah-i Tahqiqat-i Pakistan, The University of the Punjab, 1972, pp. 72-73.)
Shams ad-Din Muhammad ibn Yahya al-Lahiji (d. 1506 CE), known as Shaykh Asiri Lahiji, an eminent Nurbakshi thinker, poet and mystic, in his Mafatih al-i‘jaz (“The Keys of Wonder”), a very widely read Persian Sufi work during the later medieval period and the most famous of commentaries of Gulshan-i raz (“The Mystic Rose Garden”), a well-regarded versified work on Sufism by the Sufi poet Mahmud Shabistari (d. 720/1340), describes in more than twenty pages that the Muhammadan Reality (haqiqah Muhammadiyyah) manifests itself in the bodies of living human beings through the process of projection (buruz). This occurs at varying levels, so that the perfect humans in a given historical period are receptacles of the projection of the Muhammadan Reality according to the level of spiritual perfection available in that age. (Muhammad ibn Yahya Lahiji, Mafatih al-i‘jaz fi sharh Gulshan-i raz, eds. Muhammad Riza Barzgar Khaliqi, ‘Iffat Karbasi, Tehran, Zavvar, 1992, pp. 265-87.)
The Persian scholar and judge Qadi Kamal ad-Din Husayn ibn Mu‘in ad-Din ‘Ali al-Maybudi (d. 1504 CE) – likely affiliated with the Nurbakhshi Sufi order – corresponded with al-Lahiji in the chapter on prophethood and sainthood of his major opus, the Sharh-i Divan-i ‘Ali (Commentary on the Poetry of ‘Ali, and also known as al-Fawatih):
و بعضی برانند که روح عیسی در مهدی بروز کند و نزول عیسی عبارت از این بروز است و مطابق این است حدیث: لامهدي الاّ عيسی بن مريم
“And some say that the spirit of Jesus(as) will be spiritually projected (buruz) into the Mahdi, and by the descent of Jesus(as) this spiritual projection is meant, and in agreement with that view is the hadith reads, ‘There is no Mahdi but Jesus(as), Son of Mary.’” (Husayn ibn Mu‘in ad-Din al-Maybudi, Sharh-i Divan al-mansub ila l-Imam, Tehran, 1868, p. 89.)
This exact phrase has also been reproduced verbatim by the Hanafi Sufi scholar Shaykh Muhammad Akram ibn Shaykh Muhammad ‘Ali Sabiri Quddusi Barasawi (d. unknown) from Delhi in his Iqtibas al-anwar, also known as Sawati‘ al-anwar, a large work on the saints of the Chishti order in four chapters which he completed in 1729.
Moreover, the great Indian mystic and reformist thinker Imam Rabbani, Mujaddi Alf Thani, Ahmad Sirhindi (d. 1624 CE) explains in one of his letters, collected and published as Maktubat:
و بروز کہ بعضی از مشایخ گفته اند بتناسخ مساس ندارد زیرا که در تناسخ تعلق نفس ببدن ثانی از برایی ثبوت حیات است و برایی حصول حس و حرکت آن بدن است و در بروز تعلق نفس ببدن دیگر از برایی حصول این غرض نیست بلکه مقصود از این تعلق حصول کمالات است مر آن بدن را و وصول بدرجات است
“As for spiritual projection (buruz), which some shaykhs have spoken of, it has nothing to do with transmigration. In transmigration, a soul unites with another body to give it life, perception and movement. In spiritual projection, however, the union of a soul with another body does not have this purpose, but its aim is to receive the merits of the other person and elevate it by degrees.” (Maktubat Imam Rabbani, Vol. 2, Letter no. 58)
Coming now to more contemporary times, Sayyid Muhammad Dhawqi Shah (d. 1951), a scholar on Islamic mysticism, has a detailed entry on the concept of buruz in his reference work on Sufism, Sirr-i Dilbaran (“The Secrets of Beloveds”):
بروز: كسى عارفِ كامل ىا شیخِ مكمّل كا كسى شخصِ ناقص كى جانب متوجّہ ہونا۔ فیض پہنچانا اور اُسے اپنا سا بنا كر اپنا مظہر بنا لینا۔ اسى معنى میں كہا جاتا ہے كہ فلاں بزرگ فلاں بزرگ كى صُورت مىں نمودار ہوئے اور مراد اس سے یہ ہوتى ہے كہ اُن بزرگ مكمّل كا پرتو كامل طور پر دُوسرے بزرگ پر پڑا اور دونوں كى صورتِ معنوى یكساں ہوگئى۔ صورتِ ظاہرى كا ایك ہو جانا بھى كچھ بعید نہیں۔ یہ تناسخ نہیں ہے۔ تناسخ كے مدّعى تو اس كے قائل ہیں كہ ایك كى رُوح سے دُوسرے كى زندگى كا قیام ہوتا ہے لیكن بروز سے مقصد نہ تو دُوسرے كى زندگى كا قائم ركھنا ہے نہ اس میں حِس و حركت كا پیدا كرنا ہے بلكہ كمالاتِ باطنى اور كمالاتِ معنوى كا فیضان مقصود ہوتا ہے۔
“Buruz: The attention of a perfect knower or accomplished spiritual guide to an imperfect person, bringing spiritual benefit to that person and making them his manifestation by making them like himself. In this sense it is said that such and such a saint has appeared in the image of such and such another saint. The meaning is that the image of the perfect saint was perfectly transferred to the second and the essential form of the two became the same. The outward image becoming the same is also not improbable. This is not transmigration of souls. The proponents of transmigration are convinced that one soul gives life to another person, but the purpose of spiritual projection (buruz) is neither to preserve the life of the other nor to cause perception and movement in them, but the aim is the grace of the secret perfections and spiritual perfections.” (Muhammad Dhawqi, Sirr-i dilbaran, Karachi, Mahfil-i Dhawqiyyah, 1980, p. 90.)
Muhammad ‘Abd al-Qadir Siddiqi (d. 1962 CE), a scholar on Sufism and translator, writes in the introduction of the second bezel of his Urdu translation of the renowned Sufi work Fusus al-Hikam (“The Bezels of Wisdom”) of ash-Shaykh al-Akbar, Muhiy-ud-Din Ibn Arabi:
بُروز كى تحقیق یہ ہے كہ اولیا میں سے بعض كى فطرت كسى خاص نبى كى فطرت سے مشابہ ہوتى ہے۔ ہر چند كہ اولیائے كرام كو انبیائے عظام كے كمالات كى سیر كرائى جاتى ہے اور اولیا انبیا كے رنگ میں رنگے جاتے ہىں۔ یا یوں كہو كہ انبیا كے كمالات كا پرتو ان پر پڑتا ہے۔ یا یوں كہو كہ انبیا كى صفات خاصّہ اُن میں سے ظہور و بروز كرتى ہىں۔ مگر تكمیل سیر كے بعد ہر ایك اپنى فطرى مناسبت كے اصلى مقام پر رہتا ہے مثلا حمیّت دین والا ولى نوحىؑ المشرب یا قدم نوحؑ ىا مظہر نوحؑ یا بروز نوحؑ كہلاتا ہے۔ اور رضا و تسلیم والا ابراہیمى المشرب۔ اور عشق و محبت والا موسوى المشرب اور صدق و فنائیت والا عیسوى المشرب اور عبدیت والا جو سب كو جامع ہے محمّدى المشرب كہلاتا ہے۔ بعض دفعہ كہہ دیتے ہیں كہ فلاں ولى میں فلاں نبى كا بروز ہوا ہے جیسے قمر میں شمس كا بروز ہوتا ہے۔ الغرض نبى اصل اور ولى اس كى نقل ہوتا ہے اور انبیا كى اصل محمّدؐ صلى اللہ علىہ وسلّم ہیں۔
“Buruz means that the nature of some saints resembles the nature of a particular prophet. Many saints are made to travel through the achievements of the great prophets and the saints are coloured with the colour of the prophets. In other words, the image of the achievements of the prophets is transferred to them. One could also say that the special qualities of the prophets are manifested and projected (buruz) through them. But after the journey is completed, each of them remains in their original position of natural belonging. For example, the saint who supports the cause of faith is referred to as one who has the nature of Noah(as) or who stands in the footsteps of Noah(as), or as one who manifests Noah(as), or as the buruz of Noah(as). The saint who accepts the will of God is called someone who has the nature of Moses(as), the one of sincerity and self-annihilation is called someone who has the nature of Jesus(as), and the one who is a perfect servant who combines all these qualities is called someone who has the nature of Muhammad(sa). Sometimes it is said that this or that saint is the buruz of this or that prophet, just as the moon is the buruz of the sun. In short, the Prophet is the original and the saint is his copy and the original of the Prophets is Muhammad(sa).” (Muhyi d-Din ibn ‘Arabi, Urdu translation of Fusus al-Hikam , ed./trans. Muhammad ‘Abd al-Qadir Siddiqi, Hyderabad, Dar at-Tab‘-i Jami ‘ah-i ‘Uthmaniyyah, 1942, p. 24)
Although the concept of buruz may not appear in sources earlier than the ninth/fifteenth century, the gist of the idea, that saints are representations of the Muhammadan Reality and that an inheritor of this light is bound to be present in any era, is found in Sufi sources very early on. Accordingly, Ibn ‘Arabi conceives the fourfold division of sainthood (walayah), saint-prophethood (nubuwwat al-wilayah), legislative prophethood (nubuwwat at-tashri‘) and messengership (risalah), whereby, according to him, while risalah and nubuwwat at-tashri‘ have come to an end with the Holy Prophet(sa), nubuwwat al-walayah and walayah remain in effect due to the continued bearing of the general Prophethood (nubuwwah ‘ammah) of the Prophet Muhammadsa and his overarching Muhammad-Reality.
A concept similar to buruz is subsumed by the Islamic saints under the term zill, i.e., shadow.
‘Ali ibn Yusuf al-Shattanawfi (d. 1314 CE), a Sufi mystic of the Qadiri order reports in Bahjat al-asrar (“Splendour of the Mysteries”), a very early biography of one of the most outstanding Islamic scholars and Sufi grandmasters, ‘Abd al-Qadir al-Jilani (d. 1166 CE), that al-Jilani said:
الولاية ظل النبوة والنبوة ظل الإلهية
“Sainthood is the shadow (zill) of Prophethood and Prophethood is the shadow of Godhood.” (‘Ali ibn Yusuf al-Shattanawfi, Bahjat al-asrar wa-ma‘din al-anwar, Cairo, Mustafa al-Babi al-Halabi, 1912, p. 39.)
The South Asian Islamic scholar and Sufi reformer Shah Isma‘il Shahid (d. 1831 CE) writes in his important but lesser-known Persian work Mansab-i Imamat (Station of Imamate):
امام نائب رسول ست و امامت ظل رسالت. احکام نائب از احکام منیب توان شناخت، و حقیقت ظل را از حقیقت اصل توان دریافت
“The Imam is the deputy of the Messenger and Imamate is the shadow (zill) of Messengership. The rulings of the deputy are identified through the rulings of the chief and the truth of the shadow is known through the truth of the original.” (Shah Muhammad Isma‘il Shahid, Darajat-i Imamat, Delhi, Faruqi Press, 1899, p. 3.)
Shaykh Ahmad Sirhindi(rh) writes in another of his letters:
مقام ولایت ظل مقام نبوت ست و کمالات ولایت ظلال اند مر کمالات نبوت را
“The state of sainthood is the shadow (zill) of the state of Prophethood, and the perfections of sainthood are the shadows (zilal) of the perfections of Prophethood.” (Maktubat Imam Rabbani, Vol. 2. Letter no. 71)
And in another letter, Shaykh Sirhindi(rh) writes:
کمل تابعان انبیاء علیهم الصلوۃ و التسلیمات بحجت کمال متابعت و فرط محبت بلکه بمحض عنایت وموهبت جمیع کمالات انبیاء متبوعه خود را جذب می نمایند و بکلیت برنگ ایشاة منصبغ می گردند حتی که فرق نمی ماند درمیان متبوعان و تابعان الا بالاصالة والتبعیة و الاولیة والاخریة
“The perfect followers of the prophets, by virtue of their perfect discipleship and their great love, nay, by virtue of their bestowal and endowment alone, assimilate all the perfections of the prophets whom they follow into themselves, and are imbued with their very colour, to such an extent that there no longer exists any distinction between the followers and the followed other than that of superiority and subordination, priority and posteriority.” (Ibid, Vol. 1. Letter no. 248)
“In conclusion, what the Promised Messiah(as) wanted to express with these two words was that although he was a Prophet because Allah and his Messenger (sa) called him a Prophet, he and his Prophethood were merely a shadow (zill) and a spiritual projection (buruz) of the Messenger (sa) of Allah and his infinite Prophethood, since prophets as before, i.e., legislative (tashri‘i) or independent (mustaqill), can no longer appear after the appearance Messenger (sa) of Allah.
(Prepared by the Ahmadiyya Archive and Research Centre)
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Links and Related Essay’s
A-Misconception-Removed.pdf (alislam.org)
Ayyam-us-Sulh, quotes and background info – ahmadiyyafactcheckblog
Who is Maulvi Mansoor Ahmad Clarke? – ahmadiyyafactcheckblog
https://www.youtube.com/live/2p7QnpEURRA?si=JmJCWGtu85Lga8ni
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#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #mirzaghulamahmad #qadiani #qadianism
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