Intro
The theory of “wilayatـe takwini” the creational guardianship or the existential authority of the imam” is used by many contemporary Shiite scholars. in May-June of 2025, Maulvi Razi raised this issue and was silent about MGA’s comments on it.
In 1892-1893, via Ainah Kamalate Islam, MGA alleged that when people are granted the stage of “Liqa”, they inevitably manifest Divine acts when an upsurge of this stage [of liqa] takes place. This is because, during the upsurge of this condition, such a one reflectively manifests the attributes of God, so much so that his mercy becomes the mercy of God Almighty, and his wrath becomes the wrath of God Almighty. Many a time he says, even without a prayer, that such a thing should come into being and it does come into being. If he looks upon someone with anger, such a person is afflicted with some calamity, and if he looks upon someone with compassion, that person becomes the object of the mercy of God Almighty (See “Ainah Kamalate Islam”, online English edition, page 88-89, see on twitter too).
In 1893, via “Tohfa-Baghdad” (see page 51 of the online English edition)(originally an Arabic only book)(page 22 of the Arabic only edition, see the scan work), MGA called Sheikh Abdul Qadir Jilani as his “Master” and quoted in agreement his “Futuh al-Ghaib” [Revelations of the Unseen] and argued that:
“”Verily, Allah speaks to His Auliya’ in the most eloquent and delightful manner, reveals unto them secrets, and informs them of future events. He bestows upon them the knowledge of Prophets, their light, their insight, and their miracles, but as a heritage and not as the owner. Allah gives his Auliya control of the Earth and heavens and the entire kingdom of God”””.
However, the Qadiani-Ahmadi’s purposely mistranslated it to mean “Allah makes awliya as representatives in the earth and the heavens and in the entire kingdom of God” (see page 51 of the online English edition). The word is متصرفين (mutasarrifeen). It’s a well-known Sufi/Shi’i ’Aqidah, Qadianis are trying to make it as ambiguous as possible. “Mutasarrifeen” (متصرفین) in Arabic means “those who dispose of affairs” or “administrators.”
In 1893, via “Barakatud Du‘a” aka “Blessings of Prayer” (see online English edition, page 45)(Arabic edition, page 30), MGA argued that the same word (يتصرف) in the Arabic version of the book (Barakatud-Dua’) corresponds to (Exercise control) “Tasuruf”. Sheikh Abdul Qadir Jilani is mentioned in this book and MGA was arguing that Godly affairs are known only to godly persons (like the Sufi saints)(See page 25). In this book, MGA clearly stated more than once that it’s not just about du’a’ being answered. He even stated that besides du’a’, a Wali can control the world using his mind. He can disable the burning property of fire and walk on water.
Again in 1908, (See Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 420), MGA discussed “Wilayat e Takwini” and Maulvi Razi defended MGA’s usage.
In Aug-2025, an Ahmadi on TikTok allegedly named Nur (@Ahmadi_muslim)(from Kababir, Israel), spoke to Brother Omar, Arise and Warn, Sher-e-Khuda and Ibn Hajar about the fire that cooled for Ibrahim (as)(see 21:69) and Istigatha/Wilayat-e-Takwini/Tasarruf and “ma ana aelai wa sahabee” (what me and my companions are upon).
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1892-1893
https://x.com/_Ibnul_Khattab_/status/1965443724185666041/photo/1
In 1892-1893, via Ainah Kamalate Islam, MGA alleged that when people are granted the stage of “Liqa”, they inevitably manifest Divine acts when an upsurge of this stage [of liqa] takes place. This is because, during the upsurge of this condition, such a one reflectively manifests the attributes of God, so much so that his mercy becomes the mercy of God Almighty, and his wrath becomes the wrath of God Almighty. Many a time he says, even without a prayer, that such a thing should come into being and it does come into being. If he looks upon someone with anger, such a person is afflicted with some calamity, and if he looks upon someone with compassion, that person becomes the object of the mercy of God Almighty (See “Ainah Kamalate Islam”, online English edition, page 88-89, see on twitter too).
“””My point by all these statements is that when someone has been granted the stage of liqa [communion], he inevitably manifests Divine acts when an upsurge of this stage [of liqa] takes place. Anyone who spends some part of his life in the close company of such a person unavoidably witnesses something of these Signs of Divine power. This is because, during the upsurge of this condition, such a one reflectively manifests the attributes of God, so much so that his mercy becomes the mercy of God Almighty, and his wrath becomes the wrath of God Almighty. Many a time he says, even without a prayer, that such a thing should come into being and
it does come into being. If he looks upon someone with anger, such a person is afflicted with some calamity, and if he looks upon someone with compassion, that person becomes the object of the mercy of God Almighty””””.
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1893
https://x.com/_ibnul_khattab_/status/1938364563134812304?s=46&t=HTqZKquoOvKbgoBAF2aQcg
In 1893, via “Tohfa-Baghdad” (see page 51 of the online English edition)(originally an Arabic only book)(page 22 of the Arabic only edition, see the scan work), MGA called Sheikh Abdul Qadir Jilani as his “Master” and quoted in agreement his “Futuh al-Ghaib” [Revelations of the Unseen] and argued that:
“”Verily, Allah speaks to His Auliya’ in the most eloquent and delightful manner, reveals unto them secrets, and informs them of future events. He bestows upon them the knowledge of Prophets, their light, their insight, and their miracles, but as a heritage and not as the owner. Allah gives his Auliya control of the Earth and heavens and the entire kingdom of God”””.
However, the Qadiani-Ahmadi’s purposely mistranslated it to mean “Allah makes awliya as representatives in the earth and the heavens and in the entire kingdom of God” (see page 51 of the online English edition). The word is متصرفين (mutasarrifeen). It’s a well-known Sufi/Shi’i ’Aqidah, Qadianis are trying to make it as ambiguous as possible. “Mutasarrifeen” (متصرفین) in Arabic means “those who dispose of affairs” or “administrators.” In this book, MGA clearly stated more than once that it’s not just about du’a’ being answered. He even stated that besides du’a’, a Wali can control the world using his mind. He can disable the burning property of fire and walk on water.
Scan
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1893
“Barakatud Du‘a” aka “Blessings of Prayer”
Blessings of Prayer, page 45
Umar.Ibnul.Khattab on X: “@Ahmadiyyafacts Here brother, the same word (يتصرف) in the Arabic version of the book (Barakatud-Dua’) corresponds to (Exercise control) in the English version. https://t.co/gib4YFpjSO” / X
In 1893, via “Barakatud Du‘a” aka “Blessings of Prayer” (see online English edition, page 45)(Arabic edition, page 30), MGA argued that the same word (يتصرف) in the Arabic version of the book (Barakatud-Dua’) corresponds to (Exercise control) “Tasuruf”. Sheikh Abdul Qadir Jilani is mentioned in this book and MGA was arguing that Godly affairs are known only to godly persons (like the Sufi saints)(See page 25).
Scans
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1908
Chashma’-e-Ma‘rifat (May-1908) quotes and background information – ahmadiyyafactcheckblog
Chashma’-e-Ma‘rifat (May-1908) quotes and background information
Again in 1908, (See Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, p. 420), MGA discussed “Wilayat e Takwini” and Maulvi Razi defended MGA’s usage.
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2025
salman on X: “@StudentOfAhmad hey little kid, when we share the mirza’s reference, you guys start crying that read 10 pages before and 10 pages after, now you are sharing one page. now my question is, what is the year of birth of mirza? @Ahmadiyyafacts” / X
https://x.com/salmanpak76/status/1938909678517326137?s=46&t=HTqZKquoOvKbgoBAF2aQcg
“””I was waiting for someone to misquote this. Hadrat Mirza Ghulam Ahmad (as) DENIED wilayat-e-takwiniyya. Using the word تصرف doesn’t make someone a believer in Wilayat-e-takwiniyya of Shias and Barelwis. Hadrat Ahmad (as) uses this the same way great mujadideen believed in this that Allah makes them representatives in the earth for him and they are like pillars and have a high level of acceptance of prayers to the point that through their duas Allah makes the impossible happen. He believed in the Bukhari hadith regarding nawafil As for Barelwi and Shia, they believe wilayat-e-takwiniyya that these auliya have lauh-e-mahfooz knowledge and can cause life and death. They are controllers of the universe and the day or year doesn’t come till it informs them of what is happening Hadrat Masih Maud (as) has mentioned tasarufat of Auliya through the decision of Allah meaning through prayers they can change what is happening while your mushrik Barelwi brothers in faith say Abdul Qadir is the mudabbir who is given all news of what will happen or is coming What Hadrat Ahmad (as) believed is power of dua which every Muslim and the Prophet and sahaba believed”””.
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Links and Related Essay’s
Chashma’-e-Ma‘rifat (May-1908) quotes and background information
Shaikh ‘Abdul-Qadir al-Jilani (also spelled as Abdul Qadir Jilaani) in Ahmadiyya literature–a study
Click to access Gift-for-Baghdad.pdf
https://x.com/_ibnul_khattab_/status/1938364563134812304?s=46&t=HTqZKquoOvKbgoBAF2aQcg
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Tags
#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #mirzaghulamahmad
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