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Mirza Ghulam Ahmad was considered a Kafir in 1884, before his wild claims

Intro
Ahmadis will be seen running around making many false arguments.  They are brainwashed to learn these arguments, so thus, they never listen or seek to understand why people don’t believe in Ahmadiyya, aka the Mirza family business.

New research from Upal (2017) proves that MGA was called a Kafir even before his wild claims!
All of the research work on Ahmadiyya up to 2016 indicated that MGA was only called a Kafir in 1891, as he claimed to be the second coming of Esa (as).  However, new research from Upal proves that MGA was called a Kafir as early as the 1880–1884 era (see page 126).  This was during the time that MGA was affiliated with the Ahle-Hadith aka Wahhabis of India.  However, it should be noted that in 1891, MGA also did Takfir on any and all Muslims who believe in Abrogation or that Muhammad (Saw) isn’t the final prophet.  MGA was denying a claim to prophethood in this era, in fact, he kept on denying it until Nov. of 1901, when he finally claimed prophethood and in a round about way.

Batalvi’s comments from 1884 on MGA being called a Kafir
As we know, the Ahle-hadith circles in British-India donated heavily towards MGA’s Braheen-e-Ahmadiyya.  They were not impressed, in fact, the husband of the Queen of Bhopal tore up the Braheen-e-Ahmadiyya (we are not sure what year or which volume) and sent it back to Qadian in disgust.  They were offended!!!  MGA’s denied all the miracles of Esa (As) and was disrespecting a high-ranking Messenger of Allah.

Upal (2017) writes
Page 126

“””While Nawab Sidiq Khan had criticized Braheen because of its anti-Christian
views, a number of other Muslim leaders saw in it claims that ran counter to their
understanding of Islamic doctrine. These included Amritsar and Ludhiana’s Muslim
leaders who issued a fatwa of kufr against Ahmad and went around India to collect
signatures from other Muslims to the same effect (Batalavi, 1884: 170). Ahmad’s friend,
Muhammad Hussain Batalavi, took upon himself to reply to this criticism through
his Ishat-us-Sunnah magazine. He devoted a whopping one hundred and fifty three
pages of Issue Nine and Ten to respond to each of these criticisms with well researched
arguments. The amount of time, effort, money, and his personal capital, Batalavi spent
on defending Ahmad reveals the extent of their ideological and social connections.
The review also reveals Batalavi’s perceptions of Ahmad. Batalavi clearly identifies
with Ahmad as a fellow Punjabi Ahl-e-Hadith who is willing to spend considerable
resources to defend Islam. He also sees Ahmad as more rural, less educated, less
sophisticated, and less successful than himself. He sees Ahmad as “a Punjabi who has
never had the opportunity” to live in the cosmopolitan cultural centers of Hindustan,
“who hasn’t had the occasion to read Urdu literature” and therefore is not able to write
“refined Urdu vernacular” (Batalavi, 1884: 346). There are also hints of a noble savage in
Batalavi’s perceptions of Ahmad as he sees Ahmad as someone who is so overcome with
religious fervor and zeal that “he’s unable to hold back” from including his unrelated
revelations in the Braheen (thereby lengthening it and “increasing publication
costs”), and someone who doesn’t understand that the “current civilization” demands
refraining from crudely attacking one’s enemies (Batalavi, 1884: 346).
Batalavi touts his personal knowledge of Ahmad’s beliefs beyond the words
written in Braheen to defend Ahmad. Answering the accusation that some of Ahmad’s
English revelations are grammatically incorrect, Batalavi says, “When I met the
author who visited the city of Batala, where I am now, I asked him, ‘when you receive
revelations in English, are you shown English alphabets or Persian alphabets?’ He
responded that he is shown English sentences written in Farsi script. That’s when
I became sure of my suggestion that the mistake lies in the author’s perception…
and not the divine revelation” (Batalavi, 1884: 291). Ahmad’s ignorance of English
and his miracle of English revelations will attract English speaking Christians and
Hindus to Islam argues Batalavi. It’s clear that Batalavi sees the younger Ahmad as
his junior, albeit more zealous, friend in need of assistance. Batalavi sees himself
as heroically defending Ahmad with his superior knowledge of Quran, Hadith, and
Islamic traditions. Since Batalavi does not see Ahmad as his competitor, he holds
nothing back in defending him.”””

In the Braheen-e-Ahmadiyya, vol. 3, 1883, MGA claimed that 9:32 was revealed to himself
In this era, MGA began faking revelations onto himself in great abundance.  In fact, he applied 9:32 onto himself and without a commentary, later on in 1901, he would claim that the word Messenger in this verse and subsequently to the revelation of MGA in 1883, was an indication of MGA’s prophethood.

In 1884, before his wildest claims, MGA defined Inni-Mutawafeeka, wa Raffa as I shall give you full reward and shall raise you towards Me



Intro

Most Ahmadis on social media have no idea what MGA wrote, this is evident when we give counter-arguments and they quickly deflect to other topics or other lines of argumentation. They deflect for a number of reasons.  #1–they lack the ability to think independently, aka critical thinking, Ahmadis rely on their Mullah’s to give them interpretations of MGA writings and the Quran, no other sources are even trusted.  #2–they know that they are lying and choose to be argumentative and defensive, not open and clear.

When Ahmadis argue that Esa (As) is dead, and its clear in the quran
We mention that if it’s so clear, why did MGA have the opposite belief until he was roughly 50 years old, aka 1891.  We continue to argue, if it is so clear in the Quran, why did MGA not understand sooner?  Per Ahmadiyya sources, MGA was reading the quran most likely everyday from at least age 10 to age 50.  Most Ahmadi’s freeze up at this point and deflect to other silly arguments.

Per MGA, by 1884, and per the quranic verse 3:55, muta-wafeeka doesn’t mean death and Raffa, in this context means to physically raise someone to heaven, i.e. towards Allah.

In the Braheen-e-Ahmadiyya vol. 4, while published in his own revelations and explaining them:

“””I shall give you full reward and shall raise you towards Me. I shall place those who follow you—that is, truly enter into the fold of the followers of Allah and the Messenger—above those who deny you until the Day of Judgment.””” Braheen-e-Ahmadiyya vol. 4, online english edition, page 398.

Mutawafeeka in 3:55 doesn’t mean FULL reward either
Another point to take notice of is the fact that MGA was already taking up the Sir Syed position as he wrote BA 1–4.  MGA claims to have written all 4 volumes of BA as early as 1879, the delay was only in publishing.  Nonetheless, we can see how MGA was slowly changing his claims, he was already asserting Mutawafeeka means something other then “capturing in fully, body and soul”.

This very same reference as recorded in Tadhkirah, 2009 online edition
Under a lengthy Arabic revelation, which starts off with “Inni-Mutawafeeka, wa rafia o ka…”

“””I shall give you full reward and shall raise you towards Me…”””

Tadhkirah, 2009 online edition refers to the Urdu version of BA-4
Barahin-e-Ahmadiyyah, part 4, pp. 510–521 sub-footnote 3,—Urdu
Ruhani Khaza’in, vol. 1, pp. 608–623 sub-footnote 3]—Urdu

MGA refers to this issue in 1898, in his book Ayyam us Sulah
“””In the Barahin-e-Ahmadiyyah I had mistakenly interpreted tawaffa as meaning ‘full reward’, which some of the maulavis cite as a criticism against me. They are not justified in this as I confess that I was mistaken in this. But there is no mistake in the revelation. I am a human being and am subject to human frailties such as mistake and forgetfulness like other human beings, though I know that God does not leave me under the influence of a mistake. I do not,
however, claim that I cannot be mistaken in an interpretation Divine revelation is free from mistake but man’s words are not free from the possibility of mistake, because forgetfulness and mistake are essential human characteristics.

[Ayyamus-Sulah, p. 41, Ruhani Khaza’in, vol. 14, pp. 271–272
See also Barahin-e-Ahmadiyyah, vol. 5, p. 73 footnote,
Ruhani Khaza’in, vol. 21, p. 93 footnote]
^^Taken from Tadhkirah, 2009 online edition, pages 118-119

The full Arabic revelation from BA-4, online english edition
اني متوفیك ورافعك اليَّ وجاعل الذین اتبعوك فوق الذین کفروا الی یوم القیٰمۃ ولا تھنوا ولا
تحزنوا و کان الّٰل بکم رءُوفًا رحیما۔ الا ان اولیاء الّٰل لا خوف علیھم ولا ھم یحزنون۔ تموت
وانا راض منك فادخلوا الجنۃ ان شاء الّٰل اٰمنین۔ سلام علیکم طبتم فادخلوھا اٰمنین۔ سلام
علیك جعلت مبارکا۔ سمع الّٰل انہ سمیع الدعاء انت مبارك في الدنیا والاخرۃ۔ امراض
الناس وبرکاتہ ان ربك فعال لما یرید۔ اذکر نعمتي التي انعمت علیك وانی فضلتك
علی العلمین۔ یاایتھا النفس المطمئنۃ ارجعی الی ربك راضیۃ مرضیۃً فادخلی فی عبادی
وادخلی جنتی۔ منَّ ربکم علیکم و احسن الی احبابکم وعلمکم مالم تکونوا تعلمون۔ وان
تعدوا نعمۃ الّٰل لا تحصوھا۔

Tafsir Ibn Kathir on 3:55
(55. And (remember) when Allah said: “O `Isa! I will take you and raise you to Myself and purify ﴿save﴾ you from those who disbelieve, and I will make those who follow you superior to those who disbelieve till the Day of Resurrection. Then you will return to Me and I will judge between you in the matters in which you used to dispute.”

Ibn Kathir goes on to write

“””I will take you) is in reference to sleep, for Allah raised `Isa while he was asleep.””

“””(For surely; they killed him not But Allah raised him up unto Himself. And Allah is Ever All-Powerful, All-Wise. And there is none of the people of the Scripture (Jews and Christians) but must believe in him before his death. And on the Day of Resurrection, he ﴿`Isa﴾ will be a witness against them.) ﴿4:156-159﴾

`His death’ refers to `Isa, and the Ayah means that the People of the Book will believe in `Isa, before `Isa dies. This will occur when `Isa comes back to this world before the Day of Resurrection, as we will explain. By that time, all the People of the Book will believe in `Isa, for he will annul the Jizyah and he will only accept Islam from people. Ibn Abi Hatim recorded that Al-Hasan said that Allah’s statement,””””

http://www.qtafsir.com/index.php?option=com_content&task=view&id=535&Itemid=46

MGA stole Sir Syed’s position on the death of Esa (As) in the 1889-1891 era

https://ahmadiyyafactcheckblog.com/2016/10/24/noorudin-and-abdul-karim-were-influenced-by-sir-syed/

https://ahmadiyyafactcheckblog.com/2016/10/27/sir-syeds-view-on-esa-as/

https://ahmadiyyafactcheckblog.com/2017/10/06/in-1880-khan-published-first-volume-of-his-tafsir-and-he-asserted-that-esa-as-was-dead-mga-copied-via-nooruddin/

Mirza Ghulam Ahmad claimed that his coming to Earth was revealed in Surah Fatiha!!! Review of Religions, Feb 1924



Intro

My team and I have written about the wild claims of MGA many times.  We have written how MGA was most likely planning on claiming to be a law-bearing prophet if he had lived to 1911.  Further, in the era of 1900 to possibly 1935, Ahmadi’s considered MGA to be equal to Muhammad (saw) (nauzobillah) and vice versa.  This article is a translation of some arabic writings of MGA, that seem to have been recovered in this era, and then translated by M. Rahim Baksh.  The Review of Religions, was edited by the Khalifa’s younger brother, Mirza Bashir Ahmad, who was the only college educated child of the mirza family by 1924.

Highlights of this article
1—MGA claims that his coming was actually revealed to Muhammad (saw) in Surah Fatiha.
2—MGA claims to be the final brick, in the house of prophets, not Muhammad (saw).
3—MGA claims that the Jews are an accursed people and that Muslims have become just like the Jews.

The article
Prophecy Contained in The Opening Chapter of The Quran

MGA only wanted peoples money, like a peer

Intro
MGA was nothing more then a peer from the Punjab, people would go to him and ask for prayers for a son or other worldly prosperity like good health, and MGA would take their money without thinking twice.  Here is a reference that proves the point.

The Quote

“”A person who was rich and requested Molvi Abdul Aziz to pray so that he can get son . Molvi sb told him to go to Qadyian and ask Mirza Qadyiani .Person went to Qadyian and requested Mirza for prayers (through Abdullah Sanori ).Mirza said that prayers are not made in casual way that only by lifting hands .It is done by special conditions in heart .It is necessary that either i should had some special relation with him or he should do some service for religion , that from Mirza sb heart prayers come out .For Prayers , Mirza Qadyani (set a condition for his prayers towards a person )said he will only pray for a person if he pay or promise one lack Rs 1,00,000 Rs for islam .Then he will pray for him , then God sure will give him son. Mian Abdullah sanori said that he informed (mirza sb message) to him. On this person kept quite . That person died without having any children . His property got divided from fights and law cases ( as quoted by Mirza Bashir ahamed son of Mirza qadyani . in Serrtul Mahdi Quotation no.264 – new edition urdu”””

14980838_678994502261526_7371490755383521624_n 14907045_678994732261503_2992861547019571654_n

Conclusions
MGA was a peer from the Punjab who got rich praying for people to have children or prosperity, he took it too far with the wild claims, and the money laundering.  His children perfected the family business model and have been living off it for a long time.

Mirza Ghulam Ahmad quoted and commented on 17:8 in 1884 in the Braheen-e-Ahmadiyya, vol. 4, he then connected 17:8 with the return of the Messiah

Intro
My team and I have across some interesting information in terms of Mirza Ghulam Ahmad and 17:8 of the Quran.  The urdu reference for this is RK, vol. 1, page 601.

All throughout the Braheen-e-Ahmadiyya (1–4), MGA was quoting and attributing verses of the Quran onto himself
In this particular section of Braheen-e-Ahmadiyya, vol. 4,  MGA is quoting his own revelations (ilham), many of which are in Arabic. Many of these use and contain words and verses that occur in the Holy Quran. He writes this on p. 577: “I receive most revelations (ilham) in Arabic, particularly verses of the Quran … these are given below with translation.” This continues much beyond p. 601.

The quotation from Barahin-i Ahmadiyya, vol. 4, is as follows:

See, Braheen-e-Ahmadiyya, vol. 4, online edition, page 382

‘asā rabbu-kum an yarḥama ‘alai-kum wa in ‘ud-tum ‘ud-nā wa ja‘al-nā jahannama lil-kāfirīna ḥaṣīra.

MGA was trying to quote 17:8 as he projected it onto himself
17:8 actually says: 

‘asā rabbu-kum an yarḥama-kum wa in ‘ud-tum ‘ud-nā wa ja‘al-nā jahannama lil-kāfirīna ḥaṣīra (17:8)

What are the difference between the two?
Just that the quotation in Barahin-i Ahmadiyya reads yarḥama ‘alai-kum while the verse in the Quran reads yarḥama-kum. The extra ‘alai in Barahin-i Ahmadiyya means ‘on’, while in the verse of the Quran the same ‘on’ is understood. Every English translation of the Quran renders the first part of this verse using “on”, as in : “It may be that your Lord will have mercy on you” (Pickthall).

The same verse, (17:8) quoted by MGA in his later books
It may be added that the same ilham has been written by MGA sahib in two later books. In both of these its wording is exactly that of the verse of the Quran (‘asā rabbu-kum an yarḥama-kum …). See the book Arba‘in number 2, published 1900 (Ruhani Khaza’in, v. 17, p. 352, lines 7-8) and the book Haqiqat-ul-Wahy, published 1907 (Ruhani Khaza’in, v. 22, p. 85, lines 11-16).

MGA connected 17:8 with the return of the Messiah
Just beneath the revelation, MGA gives his commentary:

“””This verse here indicates the glorious coming of Hadrat Masih. That is to say that if [people] would not accept [the divine message] through mildness, gentleness, kindness, and graciousness and would rebel against the truth that has been made manifest through conclusive arguments and manifest Signs, then a time is about to come when God Almighty would treat the sinners with severity, sternness, wrath, and harshness. And Hadrat Masih, may peace be on him, would descend in the world with great glory and would cleanse all paths and roads of rubbish, and no trace of the perverted and the crooked would remain [in the world], and divine glory would obliterate the seed of misguidance through its severe manifestation.”””

In the same book, 60 pages forward, MGA asserts that Esa (as) is dead

Braheen-e-Ahmadiyya, Vol-4, page 434
MGA writes out a revelation that he claims came from his GOD to him, this revelation that MGA received is actually 3:55 of the Quran.  MGA claimed over 30+ revelations from his God which were actually verses of the Quran, this behavior of MGA caused him to be declared as a Kafir by the ulema.

یا عیسٰی انی متوفیك و رافعك اليَّ )و مطھرك من الذین كفروا( 2۔ وجاعل الذین اتبعوك
فوق الذین كفروا الٰی یوم القیٰمة۔ ثلۃ من الاولین و ثلۃ من الاٰخرين۔

“”O ‘Isa, I shall give you full reward or cause you to die and shall raise you towards Me, meaning that I shall raise your status or will raise you from the life on earth towards Me, and I shall
grant predominance to your followers over those who disbelieve, until the Day of Judgment.””

See Braheen-e-Ahmadiyya, vol. 4, online english, page 434, edition, https://www.alislam.org/library/books/Barahin-e-Ahmadiyya-Part-4.pdf

 

The scan with the referencing error
This quote is from BA4, not BA1.

Read additional essays on the BA here: 
https://ahmadiyyafactcheckblog.com/?s=1884

Mirza Ghulam Ahmad promised 300 arguments for his Braheen-e-Ahmadiyya, but only delivered one argument

Intro
Mirza Ghulam Ahmad was the classic punjabi fraudster.  He had promised the Muslims of the Indian sub-continent 50 volumes/300 arguments in favor of Islam in roughly 1878.  However, he only delivered one argument, and that argument was his claim of prophethood, which immediately got him declared as a Kafir by the ulema in India.

A summary of the quotation of Seeratul Mahdi- Number 123
It says that 300 arguments were Written on 2500 pages but in fact Only One Incomplete argument could be printed in Braheenay Ahmadia in total of 4 volumes . He says he heard that earlier writings were burned.

The scans

When did MGA’s marriage with his second wife Nusrat Jehan take place? What year?

Intro
As we continue to sift through the books of Ahmadiyya we find inconsistencies and cover-up jobs by the Ahmadiyya mullah team.  In this specific instance, we have found inconsistencies in terms of MGA’s marriage to Nusrat Jehan Begum.

Per “Life of Ahmad” (2008)(1947), current online english edition
On page 133 it states that MGA was married in November of 1884, however, an exact date isn’t given.

Nusrat Jehan had a baby on On April 15th, 1886
Per Ahmadiyya records (dard, page 192), Nusrat Jehan gave birth to Ismat on 4-15-1886.  If we assume that the marriage happened 10 months prior to this, we get July 1885 as the date of marriage.  Ismat died of cholera in 1891, just a few months after MGA’s wildest claims.  

However, in Seerat Nusrat Jehan, they claim that the marriage happened in 1883 and secretly,
Seerat Nusrat Jehan was written by Irfani, who also wrote Hyat e Nasir.  Its the famous Shaikh Yaqub Ali Irfani.  

Date of marriage

The scan of Seerat Nusrat Jehan

Hyat-e-Nasir states that the marriage happened in 1885
Hyat e Nasir and on page 8, says that nikah was performed in 1885. So that is the reason, Irfani who is on the qadiani side, correcting the record by saying that, “mir sahib said that it was 1885 but the correct date is 1883. It is from  official seerat of nusrat jahan writen by Mahmood ahmad Irfani. so it is official.

During the writing of Braheen-e-Ahmadiyya, MGA masked his beliefs, he was already asserting that Esa (as) died

Intro
MGA was very sneaky.  All of his claims were revealed slowly and with intentNew information tells us that MGA actually claimed that he was the “promised-messiah” as early as 1889 (see Friedman).  Ahmadiyya leadership has lied about this for years and years and years, they have always edited MGA’s writings to work out the inconsistencies.  Just recently, we posted an essay wherein MGA asserted that Inni-Mutawafeeka, wa Raffa as I shall give you full reward and shall raise you towards Me.   This was on page 398, MGA quoted 3:55 again on page 434, just 36 pages later, this time he defines it as per Sir Syed, and per the opinion that he took in 1891, in Izala Auham.

Braheen-e-Ahmadiyya, Vol-4, page 434
MGA writes out a revelation that he claims came from his GOD to him, this revelation that MGA received is actually 3:55 of the Quran.  MGA claimed over 30+ revelations from his God which were actually verses of the Quran, this behavior of MGA caused him to be declared as a Kafir by the ulema.

یا عیسٰی انی متوفیك و رافعك اليَّ )و مطھرك من الذین كفروا( 2۔ وجاعل الذین اتبعوك
فوق الذین كفروا الٰی یوم القیٰمة۔ ثلۃ من الاولین و ثلۃ من الاٰخرين۔

“”O ‘Isa, I shall give you full reward or cause you to die and shall raise you towards Me, meaning that I shall raise your status or will raise you from the life on earth towards Me, and I shall
grant predominance to your followers over those who disbelieve, until the Day of Judgment.””

See Braheen-e-Ahmadiyya, vol. 4, online english, page 434, edition, https://www.alislam.org/library/books/Barahin-e-Ahmadiyya-Part-4.pdf

MGA gives his commentary on what this revelation means directly underneath it
“””This means that I shall give supremacy to those who follow your beliefs and religion over others in arguments, reasoning, and blessings, until the Day of Resurrection.”””

Or die???  and raise your status?
Per Ahmadiyya leadership, in this era, MGA believed that Esa (as) was alive and allah lifted Esa (As) physically into heaven.  However, as can be easily seen, MGA was already trying to change the meanings of this verse, i.e. 3:55.

MGA missed a sentence when he quoted the verse 3:55
MGA made mistakes all the time, this is probably why he took on ghost writers like Nooruddin, Mufti Sadiq, Maulvi Abdul Kareem and the Amrohi.  Did MGA really miss a sentence or was this verse revealed differently to MGA?  It’s a mystery.  The urdu edition of BA-4 still has 3:55 quoted and as missing the sentence.  Nonetheless, the publishers in 2016, under the order of Mirza Masroor Ahmad have add this note:

“””The Promised Messiah as has written about و مطھرك من الذین كفروا in Barahin-e-Ahmadiyya, vol. 5, Urdu edition, p. 73 (Ruhani Khaza’in, vol. 21, p. 94): ‘This sentence was inadvertently missed in Barahin-e-Ahmadiyya; it means: “And shall clear you of all the accusations and calumnies of the disbelievers.” This revelation has been revealed many times.’”””

^^^Footnote on page 434

The same reference from the 2009 edition of Tadhkirah, page 127
“””[Arabic] O ‘Isa [Jesus] I shall give you full reward or cause you to die and shall raise you towards Me, meaning that I shall raise your status or will raise you from the life on earth, and shall clear you of all the accusations and calumnies of the disbelievers and shall raise your followers above those who disbelieve, till the Day of Judgment. This means that: ‘I shall give victory to your followers and companions over others in arguments, reasoning, and blessings.’ There is a group from among the first ones and a group from among the last ones. In this revelation this humble one is meant by the word ‘Isa.”””

[Barahin-e-Ahmadiyyah, part 4, pp. 556–557 sub-footnote 4,
Ruhani Khaza’in, vol. 1, pp. 664–665 sub-footnote 4]

MGA’s private letters to Mir Abbas Ali on 3:55–from the 1883–1884 era
“””The revelation (3:55) has been repeated so many times that Allah alone knows the count. Sometimes I received it continuously from mid-night till the Fajr time.”””
[Maktubat-e-Ahmadiyyah, vol. 1, p. 67, Letter no. 35, dated November 20 to Mir ‘Abbas ‘Ali Shah]

As a result of receiving 3:55 as a revelation sooooo many times, MGA was urged by Noorudin to claim to be Maseel-e-Masih, aka “The like of the Messiah”
https://ahmadiyyafactcheckblog.com/2016/11/14/mga-confuses-all-of-his-readers-in-1891-as-he-claimed-to-be-the-promised-messiah/

https://ahmadiyyafactcheckblog.com/2017/06/17/nooruddin-urged-mirza-ghulam-ahmad-to-make-the-claim-of-being-like-the-messiah-1882-1884-era/

MGA never wrote that Esa (as) was alive in heaven
It should be noted that MGA never technically wrote that Esa (As) was alive in heaven, ever.  He never wrote it.  He did write that he Esa (As) would return, however, he didn’t give specifics.

https://ahmadiyyafactcheckblog.com/2016/11/12/dard-lied-about-mgas-views-on-esa-as-pre-1891/

Later on, in 1907, MGA explains that his God was trying to tell him that he was the Messiah, but MGA refused to accept
https://ahmadiyyafactcheckblog.com/2016/09/30/mga-explains-how-he-misunderstood-his-prophethood-in-1880-and-realized-it-later-on/

“A Misconception removed” by MGA from 1901, published in english in the ROR of 1922



Intro

My team and I have found a essay in the ROR of 1922, wherein it seems that the first english translation of MGA’s famous announcement wherein MGA finally claimed prophethood is given. The title of the book should be properly translated  “Correction of an error”, however, Ahmadis have translated as a misconception, which is an obvious lie.  In urdu and punjabi, the word “Ghalti” means error, not misconception.  MGA not understanding that his God was calling him a prophet for 20+ years was an error on MGA’s part, not a misconception.

In March of 1914, before the split “Eik Ghalti Ka Izala” was republished
https://ahmadiyyafactcheckblog.com/2016/12/11/eik-ghalti-ka-izala-aka-correction-of-an-error-was-re-published-on-march-1-1914/

MGA claims that 9:32 is about him, not Muhammad (saw) (nauzobillah)
In this book/announcement, MGA claims that this quranic verse was about him, not Muhammad (Saw) (nauzobillah):

“””They desire to extinguish the light of Allah with their mouths; but Allah will permit nothing except that He will perfect His light, though the disbelievers may dislike it.”” 9:32

Braheen-e-Ahmadiyya, Vol-3, 1883
MGA quotes 9:32, however, he doesn’t give a commentary.  20+ years later he tells the word in his announcement that this verse (9:32) was really about himself.  In this same announcement, MGA goes on to claim that his God has been calling himself a prophet and messenger for over 20 years.

This is why the ulema declared MGA a Kafir in roughly 1884
https://ahmadiyyafactcheckblog.com/2017/12/09/mirza-ghulam-ahmad-was-considered-a-kafir-in-1884-before-his-wild-claims/

Tafsir Ibn Kathir confirms that 9:32 was about Muhammad (saw)
http://www.qtafsir.com/index.php?option=com_content&task=view&id=2563&Itemid=64

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