Maulana Abu Kalamazad was unaware of Mirza Ghulam Ahmad’s claims of prophethood in June of 1908

His full name is MaulanaSayyid Abul Kalam Ghulam Muhiyuddin Ahmed bin Khairuddin Al-Hussaini. When MGA died, he seems to have written a lengthy obituary (wherein he also says that MGA died of cholera) wherein he didn’t know about MGA’s claim to prophethood, thus, Maulana Abu Kalamazad was in-the-dark about the claims of MGA and gave him a positive review. The English Review of Religions of June 1908, did not mention the obituary of the newspaper Wakil (pronounced Vakil), the reason was that Maulana Abu Kalamazad claimed that MGA died of cholera, which was well known, even the Ahmadi Khalifa (Maulvi Noorudin) wrote the same in June of 1908. Even Farquhar wrote the same in 1915. This is also the word that was used by MGA’s father-in-law, Mir Nasir Nawab in the 1920’s as he narrated to Shaikh Ali Yacub Irfani his autobiography. In 1918, Ahmadi’s told Walter that MGA had died of intestine trouble, which is proof that Ahmadi’s lie openly and are willingly ordered to cover-up the truth and thus, the story was changed in Ahmadiyya history. Nowadays, Ahmadi’s are willfully ignoring the full facts of what Maulana Abu Kalamazad wrote about MGA. It should be noted that Maulana Abu Kalamazad also believed that Esa (As) had died and would never return to Earth, he also disbelieved in the hadith about the Mahdi, that’s probably why he had a good view of MGA in 1908. In 1919, he famously wrote that Ahmadi’s had gone too far by ascribing prophethood to MGA. By 1936, however, his attitude had totally changed, he called both the Qadiani and Lahori branches as mis-guided. Also, read about Abdul Majeed Salik and his testimony about Maulana Abu Kalamazad and MGA’s death.

His comments when MGA died
(Wakeel, Amritsar), 30th May, 1908

“That man, that very great man, whose pen was a magic wand and whose tongue spell-binding; that man whose brain was a complex of wonders, whose eye could revive the dying and whose call aroused those in the graves, whose fingers held the wires of revolution and whose fists were electrical batteries; that man who for thirty years was an earth-quake and typhoon for the religious world, who, like the trumpet of Doomsday, awakened those lost in the slumber of life, he has left the world empty-handed. This bitter death, this cup of poison, which entrusted the deceased to dust, will remain on thousands, nay millions of tongues, as words of bitter disappointment and regret. The stroke of death which slaughtered, along with one who was very much alive, the hopes and longings of many, and the wails it raises of lament, will remain in memories for a long time to come.

“The demise of Mirza Ghulam Ahmad sahib of Qadian is not such an event that a lesson should not be learnt from it, nor should it be consigned to the passage of time to efface. Such people who produce a religious or intellectual revolution are not born often. These sons of history, in whom it rightly takes pride, appear but rarely on the world scene, and when they do they bring about a revolution for all to see.

“In spite of our strong differences with Mirza sahib in respect of some of his claims and beliefs, his separation for ever has convinced the educated and enlightened Muslims that one of their very great personages has left them. And with him the mighty defence of Islam against its opponents, which was linked with his person, has come to an end. His special characteristic, that he acted against the enemies of Islam as a victorious general, compels us to express openly our feeling that the grand movement which for so long defeated and trod over our opponents should be continued in the future also.

“Mirza sahib appeared in the front line of devotees who, for the cause of Islam, accepted the dedication to sacrifice their time from the cradle, through the springs and autumns, to their graves in fulfilling the pledge of loyalty to their beautiful beloved Islam. …

“The literature produced by Mirza sahib in his confrontation with the Christians and the Aryas has received the seal of general approval, and for this distinction he needs no introduction. We have to acknowledge the value and greatness of this literature from the bottom of our hearts, now that it has done its work. This is because that time cannot be forgotten nor effaced from the mind when Islam was besieged by attacks on all sides, and the Muslims, who had been entrusted with the defence of Islam by the Real Defender, as the means of defence in this world of causes and means, were lying flat sobbing in the aftermath of their shortcomings, doing nothing for Islam or not being able to do anything for it. …

“Then began that counter-attack from the side of the Muslims in which Mirza sahib had a part. That defence not only shattered to bits the initial influence of Christianity, which it really had due to support from the government, and saved thousands, nay millions, of Muslims from this dangerous attack which would have succeeded, but the talisman of Christianity itself was blown away like smoke. …

“So, this service rendered by Mirza sahib will place the coming generations under a debt of gratitude, in that he fulfilled his duty of the defence of Islam by joining the front rank of those engaged in the jihad by the pen, and he left behind him as a memorial such literature as will last so long as Muslims have blood flowing in their veins and the urge to support Islam remains their prominent national characteristic. Besides this, Mirza sahib performed a very special service for Islam by crushing the poisonous fangs of the Arya Samaj. … His writings against the Arya Samaj shed clear light on the claim that, however much the scope of our defence may be widened in the future, it is impossible that these writings could ever be overlooked.

“Natural intelligence, application and dexterity, and continuous debates, had lent Mirza sahib a special splendour. He had vast knowledge, not only of his own religion, but also of other religions. And he was able to use his vast knowledge with great finesse. In the art of preaching and teaching, he had acquired the accomplishment that the person whom he addressed, of whatever understanding or religion, was thrown into deep thought by his spontaneous reply. India today is an exhibition house of religions, and the number of great and small faiths found here, along with their mutual struggles which announce their existence, cannot be matched anywhere else in the world. Mirza sahib’s claim was that he was the arbiter and judge for them all, but there is no doubt that he possessed a special talent to make Islam pre-eminent among all these religions. This was due to his natural ability, taste for study, and hard work. It is not likely that a man of this grandeur will be born again in the religious world of the Indian sub-continent, who would devote his highest desires in this way to the study of religions.”



The above conclusion drawn from Maulana Abul Kalam’s letter is further corroborated by two of his earlier writings on the subject. The first of these is a passage which occurs in the Maulana’s well-known book the Tadhkirah published in 1919. Writing about Sayyid Muhammad of Jaunpur who claimed to be the Mahdi, the Maulana says: 

”The affair of the Sayyid of whom we are speaking is full of wonder, and various sorts of claims and absurd sayings have been attributed to him. What the followers of a person say need not be paid attention to, for whomever a people take for their religious leader they would raise him to no less a dignity than that of God-bead, and if they are very careful they would not keep him below the position of a prophet. But some recent writers have written things which at first sight cause perturbance. Shah Abdul Haq, the Muhaddath of Delhi, writes:

‘According to Sayyid Muhammad of Jaunpur, every perfection possessed by the Holy Prophet Muhammad was also possessed by Sayyid Muhammad, the only difference being that there it was in asalat (possessed originally) and here it was by tab’iyyat (attained by following), and by following the Holy Prophet he attained to such a place that he became like a prophet.’

“Reading these words of Shah Sahib, it occurred to me that in our own days a big section of the followers of the Mirza Sahib of Qadian entertains an exactly similar belief about the Mirza Sahib and lays the foundation of all its ghuluww (exceeding the bounds) and ighraq (exaggeration) on this difference of asalat (possessing originally) and tabe’ijyat (attaining by following)” (pp. 30, 31).


Maulana Abul Kalam Azad was once drawn by a correspondent of the daily Zamindar [16 June, 1936] of Lahore into the controversy as to the nature of the claims of the Founder of the Ahmadiyyah Movement and the rights of the Ahmadiyya communities to claim a position within Islam. Both these matters were set at rest by the Maulana in the very first passage of his first letter to the said correspondent thus:

“You enquire which one of the two Ahmadi groups follows the true path, the Qadian group or the Lahore one. In my opinion neither is on the true and right path, but the Qadian section has gone too far in its ghuluww, so far that the very fundamentals of Islam have been shaken; for instance, its belief that for faith and salvation the known and admitted doctrines of Islam are not now sufficient and that it is essential to believe in the Mirza Sahib of Qadian. But the Lahore group denies this ghuluww; it neither confesses a faith in the prophethood of the Mirza Sahib nor does it add any new condition to the conditions of faith; where it has stumbled is in the misplaced belief which it has created for the Mirza Sahib.”

_____________________________________________________________________________________________Links and Related Essay’s

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The Ahmadi Jamaat in Germany is still pushing homepathic sugar pills for #coronavirus #covid19

We just covered how the Canadian Jamaat is walking back their statements about homeopathic cures from the Khalifa, and in total embarrassment. The german Jamaat is still heavily pushing homeopathy as Corona prevention. They even added a new one specifically stating that it is based on instructions by the caliph. They also added payment information on their official website where the recommended homeophatic “remedies” can be bought.

My best guess why they are trying to distance the caliph from his own words is that Governments around the world are taking coivd19 seriously and have little tolerance for snake oil salesmen pushing BS cures. They have started suing those people for it. The Canadian Jamaat may have felt the heat as well. Now they are trying to pretend that the caliph never said what he clearly said. Lets see how long it will take until the german Jamaat removes this from their website and starts claiming the opposite of what they are claiming now.

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The Canada-Ahmadi-jamaat has asked its members to stop sharing Mirza Masroor Ahmad’s homeopathic advice

The whole world has been grappled with what seems to be a either a biological war, or a deadly virus, nevertheless, the Mirza family Khalifa, Mirza Masroor Ahmad thought it would pass soon and had instructed Ahmadi’s to take the Ahmadiyya jamaat’s vaccine. As surreal as it is to see the jamaat asking Ahmadis to discount the advice of the khalifa, Malik Lal Khan is lying when he says that the advice was meant to be preventative only. His own statement on January 24 promoting this homeopathic cure divides the prescription into prevention and treatment.

The Khalifa also stated:

“From the outset, after consultation with some homeopaths, I advised about the use of certain homeopathic remedies, as a precautionary measure as well as for treatment. May Allah the Almighty grant cure through them.

– Mirza Masroor Ahmad (March 6th, 2020)

The breaking story from Canada

Malik Lal Khan, the Amir of Jamaat Ahmadiyya Canada, asked local jamaat presidents on Monday. to tell Ahmadis to stop sharing Mirza Masroor Ahmad’s guidance on the coronavirus.

On January 24,
Mirza Masroor Ahmad, as he has done so many times, saw a minor crisis and an opportunity to build his power by telling them to begin a regular regimen of homeopathic medicine to both prevent and treat the illness.

At first, Ahmadi apologists (and fanboys) said that there was nothing wrong with homeopathy, it just hadn’t been proven yet because it couldn’t be proven in the same way as allopathic medicine. Then they said that there was nothing wrong with it because Mirza Masroor didn’t tell anyone to not use allopathic medicine, i.e. actual medicine.

Think about it. In what is likely the greatest crisis the world has faced in the last 75 years, the so-called caliph of god told us to take worthless sugar pills and his defenders are left saying that his advice didn’t cause any actual harm.

Even this wasn’t enough, because this week, the jamaat was forced to issue a statement asking people to not share posts “about homeopathic prescriptions which includes the name of Syedna Hazrat Klifatul-Masih V”. This is a clear reference to his advice from January 24, which was published in Al Fazl.

As surreal as it is to see the jamaat asking Ahmadis to discount the advice of the khalifa, Malik Lal Khan is lying when he says that the advice was meant to be preventative only. His own statement on January 24 promoting this homeopathic cure divides the prescription into prevention and treatment.

For so long the jamaat has pushed homeopathic medicine and a vague sense of the apocalypse being around the corner in order to build enthusiasm and keep people in a loose sense of dread that must bring them to the mosque. Mirza Masroor Ahmad clearly thought he would follow the usual tactic of seeing something on the news and tell people that it was a divine sign, meaning that they should take some homeopathic medicine for the next six weeks.

I don’t think they foresaw just how big this would get, just how dangerous this would get and how ridiculous their advice of taking sugar pills would look in retrospect. After first saying that homeopathic was effective but also that it’s just the personal opinion of the caliph, now they will deny that this happened at all.

Edit: I think that they were simply overwhelmed by the scale of this crisis, but does anyone have any ideas as to what caused this about-face?



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Who was Dr Syed Muhammad Husain Shah (1878–1939)?

Researched and written by Chaudhry Masud Akhtar, Secretary, AAIIL, Hayward, California, USA.  Dr Syed Muhammad Husain Shah was born in 1878 in Lakki Marwat in District Bannu, North West Frontier Province of India (now Pakistan), where his father, Khan Bahadur Syed Alim Shah, was posted as Assistant Settlement Officer in the Civil Service of the British Government in India. The family actually hailed from the village Kala Chichi in Tehsil (Sub-district) Shakargarh, District Gurdaspur in Punjab Province. Having passed his early years in Lakki Marwat, he could understand Pushto, the lingua franca of that area. He went to school in Scotch Mission High School, Sialkot where, amongst others, Allama Dr Sir Muhammad Iqbal was his classmate with whom he had a very friendly relationship which lasted for a whole lifetime. After completion of his education at Sialkot he joined Medical College at Lahore and obtained his L.M.S Degree in 1899. Unfortunately, his father passed away the same day on which the result of the Medical Degree Examination was announced. After graduation, he was employed in the Department of Health Services of the Government of Punjab.

Coming to the fold of Ahmadiyyat

In 1901-02, when Dr Syed Muhammad Husain Shah was posted in Gurdaspur on special duty for the treatment of plague patients, Syed Amir Shah, a cousin of his, who was an Assistant Tehsildar and already an Ahmadi, took him to Qadian to see the Promised Messiah. The Shah sahib, as Dr Syed Muhammad Husain Shah was commonly known amongst his colleagues, friends and family members, narrates the events of his taking bai‘at at the hands of the Promised Messiah in these words:

“Before my visit to Qadian for the first time I was thinking of it as a gaddi (spiritual court), like the gaddies of other pirs, but when I arrived there I had a problem in recognizing Hazrat Sahib as he was sitting amidst other people, so I had to enquire as to who amongst them was the Promised Messiah. This unassuming behaviour of the Promised Messiah registered a deep impression on my mind. A person amongst the gathering asked the Promised Messiah to request his followers to grow beards as most of his followers were clean-shaven. In reply, Hazrat Mirza sahib said that he was more concerned about the hearts of the people, and once those are reformed the beards will automatically follow. After returning from Qadian, I kept thinking that such a person cannot be an imposter and I decided that I should join his Jama‘at (community of followers). So I again went to Qadian and took bai‘at (pledge of allegiance) at the hands of the Promised Messiah.”

Some time later after that the Shah sahib was permanently posted at Lahore. In those days, he, along with Khwaja Kamal-ud-Din, Dr Mirza Yaqub Beg and Shaikh Rahmatullah, used to go to Qadian every weekend to spend time in the company of the Promised Messiah.

The Shah sahib was a devout and pious Muslim and a sincere devotee of the Promised Messiah. From the day he joined Ahmadiyyat he used to give 1/3rd of his income to the Ahmadiyya causes and spent money generously in the cause of religion and other good causes. As a regard of his sincere devotion and sacrifices in the cause of Islam, the Promised Messiah held him in great esteem, and whenever he visited him, the Promised Messiah would stand up in respect to receive him. When the Sadr Ahmadiyya Anjuman was formed in 1905, the Promised Messiah nominated him as a member of its Central Committee, which was the supreme executive body to manage the affairs of the Movement. He held this position until the split in the Ahmadiyya Movement in 1914. Thereafter, he became one of the five founding members of the Ahmadiyya Anjuman Isha‘at Islam Lahore.

A renowned but God-fearing physician of his time

Dr Syed Muhammad Husain Shah was a renowned physician of his time. Doctors in the employment of Government were allowed to carry on their private practice after their duty hours and during weekends. During the remaining lifetime of Promised Messiah, both Dr Mirza Yaqub Beg and the Shah sahib used to visit Qadian every weekend at a great monetary sacrifice just to be in the company of Promised Messiah. Even then Allah amply rewarded them and both of them had a lucrative private practice earning them thousands of rupees, a large sum in those days. How renowned a physician the Shah sahib was, is evident from the fact that Dr Sir Muhammad Iqbal, in his letters to Bilgrami (a well-known poet), invited him to come to Lahore so that he could take him to Dr Syed Muhammad Husain Shah for treatment. As a physician, the Shah sahib did not insist upon receiving fees from his patients. Whatever someone chose to pay would be quietly put in his pocket. Many of his patients were poor, and he would see them without any fees and also give them money from his own pocket to purchase medicines and food. He was a saintly person, never hungry for money; instead, he used to spend generously for multifarious humanitarian causes.

A compassionate person

Dr Muhammad Husain Shah was a very compassionate human being who cared not only about the needs of others but also helped them in the matters of their welfare. When he purchased a big chunk of land on Ferozepur Road, which he later developed and named Muslim Town, he built his house on it and also built homes for his near needy relatives who could not afford to build a house for themselves. He built a house for his dispenser, Shukar Deen, and for his other personal servants. He also built a house for Pandit Qadir Baksh, a Brahmin convert to Islam. He transferred the ownership of these buildings in their names. He not only brought them to live near him but also paid for their education, arranged and bore the expenses for their marriages and even purchased agricultural lands for them in Khanpur District and Bhopal. Amongst others, the parents of Begum Zeenat Fida Husain and Colonel Amjad Husain, father of Syed Mushahid Husain and Syed Mutahir Husain, are examples of such beneficiaries. This was not limited to his near relatives. He helped many other Muslim students, without any distinction of being an Ahmadi or not, in obtaining higher education. The late Hameed Nizami, who after independence became the Publisher-Editor of Pakistan’s well-known daily newspaper Nawa-i-Waqt, was an example of one such beneficiary. Mr. Nizami was treated like a family member and he kept this relationship with the Shah sahib’s offspring until his death.

Dr Muhammad Husain Shah was also a big supporter and benefactor of the Anjuman Hamayat-i Islam and was a member of its Board of Directors for a long time. This Anjuman was created for the promotion of education of Muslims of the Punjab Province, and established and ran the Islamia College, Lahore and many other high schools for Muslim boys and girls.

In 1918, the Government approached the Central Anjuman (AAIIL) with the offer that it was willing to release some revolutionary Muslim youths who were detained for their enthusiastic anti-Government activities provided the Anjuman agreed to reform them and channel their energies towards the propagation of Islam work. As a result of this move, Muhammad Iqbal Shadai and Syed Mustafa Kamil were handed over to the AAII, Lahore. The Shah sahib took Iqbal Shadai into his personal care and he lived in his house in Ahmadiyya Buildings for a couple of years. Thereafter, in 1920, when the Hijrat Movement started, he migrated from India and after obtaining a doctorate degree from a European University became well known in the Muslim world as Dr Iqbal Shadai. Dr Shadai held the Shah sahib in high respect and always remembered him respectfully as one remembers his own father.

Murree Hills was the summer capital of the Government of Punjab. In those days, non-government civilians were not allowed to visit Murree. When the Shah sahib first came to Murree in the summer of 1924 he learnt about the poverty of the common man residing in villages and gali jats surrounding Muree. These people were living in a constant state of starvation, and tuberculosis (TB) was rampant in the area. Most of the land, being hilly or with thick forests, was not cultivatable, hence these people had no proper means of income. The population of the area was predominantly Muslim. Tthe Shah sahib not only rendered them free medical treatment but also paid for the cost of medicines in addition to giving them money for nutritious food to help them recover. He was so moved by the miserable economic conditions of those people that he hosted a meeting of land owners of the area along with the officials of the Agriculture Department, the Revenue Department and the Department of Cooperative Societies and urged upon them the need of advancing money to these poor landowners to purchase seedlings and plant fruit trees on the slopes of their land to bring them some income. Many of the fruit gardens of that area are the remnants of the Shah sahib’s efforts in that regard.

Furthermore, many of the Shah sahib’s patients were suffering from TB. During the summer months he used to send them to an infirmary in Simla. Many of them would return to him in Murree complaining that the doctors in Simla, the majority of whom were Hindus, did not pay proper attention to the treatment of Muslim patients till payment of gratification. Since many patients in the area surrounding Murree too were also suffering from TB, therefore the Shah sahib felt the need to building a clinic in that area. He talked to government officials as well as landlords of the area but to no avail. Ultimately, he decided to go it alone. In 1928, he purchased 25 acres of land in Samli near Murree to build a clinic. When the transfer documents for the land were yet to be signed, his son, B.H. Syed, who was a final year medical student, advised him to rethink the decision. B.H. Syed (who later became Colonel Dr B.H. Syed and retired as Director of Health Services, Government of West Pakistan) asked his father to consider that since he was about to retire from service in two years and he, B.H. Syed, was still in medical school, where the money will come from to finance such an expensive project. He went on to say that people establish non-profit corporations or trusts for such undertakings and his father was planning to go into this project alone and finally he pleaded that his father rethink rationally as there was still time to walk out of the deal. In reply, Dr Syed Muhammad Husain Shah said, “My son, I too have a ‘trust,’ a very reliable ‘trust.’ When the son enquired as to which and where was that trust, the Shah sahib responded: “Muhammad Husain has a trust with Allah, and whenever I decide to undertake a project for the betterment of mankind I just do it with my best intention, then Allah Himself provides the means because betterment of mankind is Allah’s own job which He takes care of.” So the deed was signed. A clinic was established with the Shah sahib’s own income from his medical practice and after independence it was handed over to the Government of Pakistan by the Shah sahib’s descendents and today it is the largest hospital in Pakistan where more than 350 beds are available for the treatment of TB patients. The Shah sahib was right. Allah is taking care of it.

He excelled in hospitality

Dr Syed Muhammad Husain Shah was a very hospitable person. During his last visit to Lahore in 1908, the Promised Messiah, along with his family, was staying in the Shah sahib’s house in Ahmadiyya Buildings. A large number of people were coming to visit him and everyone was served food and refreshments. During this period the Shah sahib’s wife kept busy the whole day in getting food prepared for guests and visitors so much so that the Promised Messiah said: “Our stay has caused much inconvenience to our daughter” (referring to the Shah sahib’s wife).

After the split in the Ahmadiyya Movement in 1914, when the Ahmadiyya Anjuman Isha‘at Islam Lahore (AAIIL) was formed, Maulana Muhammad Ali was staying in a room in the house of the Shah sahib until a house was built for him adjacent to the Ahmadiyya Buildings Mosque. Maulana Muhammad Ali moved into this house and brought his family there.

Maulana Abdul Haque Vidyarthi, along with his family, was living in another room on the ground floor of the Shah sahib’s house. Another room on the ground floor was being used as the Anjuman’s office as there was no office building yet. Another large room on the ground floor was being used as guest house where beds for 25-30 persons were provided and the Shah sahib had detailed a personal servant whose duty it was to look after the needs of guests. The food for guests was supplied and prepared from the Shah sahib’s home.

In the beginning there used to be 50-60 persons for Maghrib prayer who all dined together in the Mosque afterwards. This food too was prepared in the Shah sahib’s home, after which Isha prayers were offered and then people would disperse to their homes. Later, food would be prepared in turn in the homes of Maulana Muhammad Ali, Dr Mirza Yaqub Beg and Khwaja Kamal-ud-Din.

Even when Dr Muhammad Husain Shah had moved to his new home in Muslim Town, there still used to be 40-50 persons joining him in partaking food at dinner time. Taking dinner in the company of his friends, family members and his other relatives or even those whom he was helping financially or otherwise had become second nature with him. This was a real sense of community based on the teachings of Islam.

The Shah sahib’s great passion for tableegh

Dr Syed Muhammad Husain Shah had a deep passion for tabligh (propagation) of Islam. While visiting a patient, if some religious matter was asked by the patient or his family, the Shah sahib used to spend hours disseminating the true teachings of Islam, quite forgetting that he still had to visit and see other patients. During his service he used to preach Islam to his European bosses and he was much respected by them for his high moral character and knowledge in the field of religion. Many of his near relatives became members of the Jama‘at as a result of his propagation work.

When the decision was taken in 1910 during Maulana Nur-ud-Din’s time to open a mission in England, Dr Syed Muhammad Husain Shah offered his services for the mission and got approval for an extended period of leave from his job in spite of the fact that his family and close relatives were opposed to the idea. However, on other grounds, Khwaja Kamal-ud-Din was allowed to go to England where he established a mission in London in 1912, which was shortly afterwards, in the summer of 1913, moved to Woking.

When Dr Ambedekar, a political leader of the Untouchables (low caste Hindus), announced that due to the inhuman treatment of the untouchables at the hands of Hindus, the untouchables had no option but to embrace other religions where they may be treated more humanly, Christian missionaries gained a lot of converts. the Shah sahib got a month’s leave from his job and, taking Maulana Sadr-ud-Din along, went to Bombay for propagation of Islam amongst the untouchables.

Some pagan tribes in the Punjab Province, who were descendents of the original population of India and who had taken refuge in thick forests at the time of the arrival of the Aryans in India, were living in various districts of the Punjab after these forests had been cleared for the making of irrigation canals during British Rule. They were called Sansi and were not allowed to live in settled areas. Many of them lived in Montgomery District (now Sahiwal District). The Shah sahib initiated an Islamic propagation mission in that area and simultaneously he took up the matter with the District and Provincial Administration for recognition of their fundamental human rights, especially their right to live in settled areas rather than moving around as nomads. His efforts bore fruit and a large number of them converted to Islam. Maulvi Shafqat Rasul, who was later a missionary of AAIIL in Fiji, was a son of the headman of this tribe who had embraced Islam.

His services for the cause of Ahmadiyyat

Dr Syed Muhammad Husain Shah regularly sent one third of his monthly income to Qadian until 1914, and thereafter to AAII Lahore. In addition to that, he generously donated funds on appeals for various projects of the Anjuman:

  1. In 1908, at considerable cost, he completed the expansion of Masjid-i Nur. He also purchased a plot of land on which he built a house in Qadian, which he later gave to the Promised Messiah’s family as a gift.
  2. In 1910, he purchased land in the Ahmadiyya Buildings compound, Lahore and got the Mosque built on it. Further, he paid the cost of building a gallery attached to the Mosque for the ladies on land which was donated by Khwaja Kamal-ud-Din.
  3. In 1914, when Maulana Muhammad Ali migrated from Qadian, he lived for a few months in a room on the first floor of Dr Sahib’s home. This was the same room in which the Promised Messiah had stayed during his last visit to Lahore in May 1908 and in which he breathed his last. The Shah sahib built a house adjacent to the Mosque for the residence of the Head of the Community and Maulana Muhammad Ali moved into it and brought his family to live with him. He resided in that home for twenty years until he moved to his own home, which he built in Muslim Town. Thereafter, the next Head,Maulana Sadr-ud-Din resided in that house until he passed away in 1981. The Shah sahib transferred ownership of the house to AAII Lahore as a gift in 1921.
  4. In 1914, the AAII Lahore was founded and the Shah sahib was made its Financial Secretary. There were not many members at that stage and it meant starting from scratch. Expenses for all the projects of the Anjuman at that time were mostly borne through the financial sacrifices of the Shah sahib, Dr Mirza Yaqub Beg and Shaikh Rahmatullah.
  5. The Shah sahib obtained a large parcel of land for abadkari (making cultivable) in Khanpur District in Bahawalpur State. When, after clearing the forest, it was made cultivable, the State granted rights of permanent ownership. At that stage the Shah sahib not only got share of ownership for his near relatives but also created a Waqf (Trust) of 25 acres in favour of AAII Lahore, wherefrom the income was received annually by the Central Anjuman.
  6. When the Shah sahib purchased quite a large section of land by the Canal Bank on Ferozepur Road, Lahore to be developed into a Muslim town, he reserved 10 acres in it to be called Ahmadiyya Basti, wherein land was offered to the members of the Jama‘at at a nominal price. Only Maulana Muhammad Ali, Maulana Abdul Haque Vidyarthi, Maulvi Murtaza Khan, Master Faqirullah, Deputy Muhammad Sadiq and Ch. Rahmat Khan Bahadur built their homes there, while many others sold out the land at a higher price.
  7. The Shah sahib also built amosque in Muslim Town, which was known as Masjid-e-Aisha, in memory of his mother. He also built a well for water supply, wudu etc., and a house for the muezzin, and also created a waqf (trust) of an acre of land in favour of the AAII Lahore wherein the Anjuman later built the Idara Taleem-ul-Quran School for Missionary Training.
  8. The Shah sahib donated a house and three acres of land to the AAII Lahore in Samli Sanatorium as a gift which the Central Anjuman, after independence, gave as a gift to the Government for expansion of the sanatorium.
  9. In 1938, the Shah sahib transferred the ownership of his two houses in Ahmadiyya Buildings to the AAII Lahore as a gift. On one of these the Anjuman later built the Promised Messiah Memorial Hall while the other was being used by Maulana Ahmad Yar as his residence.
  10. The Shah sahib made a waqf (trust) of one and a quarter acres of land in favour of the Anjuman in the Shah Jamal area, Lahore in the name of his wife, Daulat Bibi. This lot was later sold for 48 thousand Rupees and the money was used in the construction of the Promised Messiah Memorial Hall.
  11. The Shah sahib donated sizeable amounts towards the construction of the building of the Muslim High School in Ahmadiyya Buildings, the construction of the Berlin Mosque, and for the purchase of 1000 acres of agricultural land in Chak No. 6 near Okara (most of this land was taken away by the Government under Land Reforms in 1966). His wife had donated her 40-tola golden bangles towards the construction of the minarets of the Berlin Mosque.
  12. In 1937, the Shah sahib obtained 15000 acres of land in Bhopal State under the Abadkari Scheme. Out of this he got 1000 acres for himself and his near relatives and 500 acres for AAII Lahore. This required clearing of forest trees. Some work was started on it but neither the Anjuman nor the Shah sahib’s descendents pursued it after his death in 1939. This land was taken over by the Government of India in 1961.

From the above it is evident that Dr Syed Muhammad Husain Shah was one of the main donors of the Anjuman. Allah gave him much money and he spent it in the way of Allah quite generously, never saving for the future. Out of his large income he used to give a few hundred Rupees to his mother for household expenses. After the passing away of his mother he gave this money to his wife and after her passing away, to his daughter. He never asked them for accounts when they told him that the money was finished; instead he would give them more. The rest of the money he used to give to Pandit Qadir Baksh, who served as his banker. Pandit sahib used to spend money according to the instruction of the Shah sahib and when he ran out he would inform the Shah sahib who would give him more. The Shah sahib had so much trust in Pandit Qadir Baksh that he never asked for accounts from him. The Shah sahib did not keep more than five rupees in his own pocket.

From group photograph taken January 1931

Ahmadiyya brotherhood

A few days before his death on an Eid occasion, when all his family members and near relatives had assembled for celebrating Eid, the Shah sahib addressed them in these words:

“When someone passes away he leaves wealth and property for his descendents, but I am leaving another form of wealth for you and that is our brotherhood which the Promised Messiah made for us.”

He went on to say:

“You may have noticed that whenever I felt sick the members of the Ahmadiyya brotherhood came from far and near to enquire about my health. This religious brotherhood is far superior to other kinds of brotherhood. Such sincere, loving and caring brotherhood you will not find elsewhere. Keep this brotherhood intact. This is a very useful thing.”

The Shah sahib himself was an embodiment of the tradition of this brotherhood. He would always walk an extra mile to fulfil the calls of this brotherhood. Dr Saeed Ahmad Khan recalled an instance to illustrate this character of the Shah sahib, and thus he wrote:

“I was posted at Peshawar in July of 1929. While treating a rabies patient, her sputum fell in my eyes. It necessitated that I receive preventive inoculation. Such preventive injections were administered at Murree. I sent a telegram to the Shah sahib and left for Murree. When I arrived at the Murree bus stop I was surprised to see that the Shah sahib, along with some family members, was waiting for me there. His house was at a distance of about three to four miles from the bus stop. It was located on a hilltop and the whole distance had to be walked up the slope. I was the age of his children and could not believe that he would be so caring as to undertake all the trouble of coming personally to receive me. This left a deep impression of his high moral character on my mind. I stayed in his home for fourteen days and had a chance to see in person the Shah sahib’s virtuous family life, his high moral character, his observances of religious duties, his hospitality and his emotions of brotherhood and sympathy. In fact, the Shah sahib was a very great human being and his pious life was a model for others. Those fourteen days which I passed in the company of that pious person, I will never forget in my life. This is a great and invaluable experience of my life.”

His interest in other movements for the betterment and rights of Muslims

The Shah sahib used to take an interest in the political and social movements of Muslims in India. He was a supporter of the Freedom Movement. When the movement for using locally produced goods was launched by Gandhi, the Shah sahib became its quiet advocate by wearing locally manufactured clothes and also having his family do the same. He was actively engaged in the Anjuman-i Hamayat-i Islam and was one of its major donors. His view about the Freedom Movement was that Ahmadis had to be sympathetic to it but should not actively participate in it. Our job was propagation of Islam, and we should let other Muslims actively participate in politics.

After 1930, when the Muslim League emerged as an active political party, all of the Shah sahib’s sympathies were with that party. The Shah sahib financed Mr. Hameed Nizami and Colonel Amjad Husain Syed (who were students in those days) for publishing a two-page daily newspaper entitled Hurriyat. In this newspaper, and through Mr. Hameed Nizami and Colonel Amjad Husain Syed, the Shah sahib the disseminated the Muslim League political viewpoint.

Return to Allah

The Shah sahib had been suffering from high blood pressure for some years. On 26 April, 1939, during Tahajjud prayers when the Shah sahib was in the state of prostration, he became unconscious. When he did not rise from prostration after a long time, his wife checked on him, and finding him unconscious, sent for Dr Basharat Ahmad who was living in Muslim Town. He tried his best but the Shah sahib did not regain consciousness and ultimately at quarter past eight on the same evening he breathed his last. Inna li-llahi wa inna ilai-hi raji’on (“We belong to Allah and to Him do we return.”)

The next day a very large number of people, both Ahmadis and non-Ahmadis, joined in his funeral prayer, which was led by Maulana Muhammad Ali.

Webmaster’s Note: The compiler of the above biography, Masud Akhtar Choudry, lived in Muslim Town for many years in his younger days, and has sometimes recounted his personal memories of Dr Syed Muhammad Husain Shah. This article is taken from the HOPE bulletin of the California branch of the Ahmadiyya Anjuman Isha‘at Islam Lahore, April 2008, with some editing by this webmaster.

At this link, see the obituary of Dr Syed Muhammad Husain Shah in The Light, English weekly of the Lahore Ahmadiyya Movement, April 1939.

Tribute by Maulana Muhammad Ali

At the passing away of Dr Syed Muhammad Husain Shah, Maulana Muhammad Ali issued a message to the Lahore Ahmadiyya community in its Urdu organ Paigham Sulh, and in his Friday khutba while mentioning the unique personality of the Shah sahib and the services he rendered to the religion he said that, notwithstanding his previous financial sacrifices, the Shah sahib had just now donated property worth 52 thousand Rupees to the Jubilee fund and after that he agreed to give 200 Rupees per month permanently to support the Dutch mission. Maulana Muhammad Ali wrote:

“This high rank of excellence was in fact in fulfilment of the trust that the Promised Messiah had reposed in the late Shah sahib. When the Promised Messiah was informed by Allah of his own approaching death he made an Anjuman as his successor, and while selecting fourteen members for it he picked four from Lahore. These four were: the late Shaikh Rahmatullah, Khwaja Kamal-ud-Din, Dr Mirza Yaqub Baig and the Shah sahib. The excellence and sin­ceri­ty with which these four carried out the task entrusted to them by Hazrat Mirza sahib seems to be indicated in this Divine revelation: ‘In Lahore are our virtuous members’. These four friends had such passion to serve the Divine religion that they would travel from Lahore to attend every meeting of the Anjuman in Qadian and were always in the forefront in providing financial help. … I held the position of Secretary of the Anjuman. The advice of these four revered friends was a source of strength for me, and their sincerity made a deep impression on me.

This was how, at the beginning of 1906, there began that friendship between the five of us which developed to the stage that we five became, as it were, one mind and heart. Now four of these friends, one by one, have gone to meet their Lord, and even though I see all around me true, sincere and faithful friends in our Jama‘at but after the departure of these four I feel somewhat alone. But ‘Allah is my Friend in this world and the hereafter’.

These four friends have set such a unique example of faithfulness, and of constancy and sincerity in the service of the religion, that it has few parallels today. The Messiah sent by God identified certain virtuous men to carry on his mission after him, and after Maulana Nur-ud-Din these four were the most prominent in this regard who bore the burden of work in practice. They discharged the trust placed upon them by the Promised Messiah so faithfully that they ever kept on making progress in the way of Allah.”

(Paigham Sulh, 4 May 1939, p. 3)

Respected by Allama Dr Sir Muhammad Iqbal

In the book Makatib Iqbal Banam Garami (‘Letters of Iqbal addressed to Maulana Garami’), published by the Iqbal Academy, Lahore (1st edition 1969, 2nd edition 1981), there is a letter by Iqbal, dated 4 January 1920, in which he recommends that this Maulana come to Lahore to get medical treatment from Dr Muhammad Husain. The compiler of the book has added a note to inform readers about Dr Syed Muhammad Husain Shah, which is as follows:

“Dr. Muhammad Husain was a renowned physician of Lahore. He was originally from Shakar Garh and was a friend of Iqbal. He was his class fellow till matriculation. He died on 26 April 1939 due to a stroke (Mujahid-i Kabir, 1962, p. 236). Colonel Dr. Bashir Husain, retired Director, Health Services, West Pakistan, is his son. He was a very wealthy and generous man, and gave thousands of Rupees for the propagation of Islam. He built the Samli Sanatorium and then handed it over to the government. Whenever Dr. Muhammad Husain Shah paid a visit to Iqbal, the Allama would stand up to greet him, and show him the same respect when seeing him off. The love and sincerity between them can be gauged from this.” (p. 159)

Here is the image of the extract from the original book:

Links and Related Essay’s

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Who is Colonel Dr. Syed Bashir Husain?

We continue to track Ahmadi’s who were in the British military. We have found a Lahori-Ahmadi, the son of Dr. Syed Muhammad Hussain Shah, his name is Colonel Dr. Syed Bashir Husain, in 1928, he was in his final year of medical college later on in 1947, he became, Director of Health Services, Government of West Pakistan.

The famous Ahmadi Generals
The first ever Ahmadi General was General Nazir Ahmad (1947), he was mentioned in the famous list of 199 Ahmadi officers that was presented to the boundary commission in 1947. Colonel Mirza Daud Ahmad was also mentioned in the list, he is a grandson of MGA. After him came General Abdul Ali Malik and General Akhtar Hussain Malik (these 2 are brothers), Zafar Ahmad Chaudhry, Major General Iftikhar Janjua, Major General Ijaz Amjad, Brigadier General Ijaz Ahmad Khan, Brigadier General Waqiuz Zaman, the Lahori-Ahmadi Major General Abdul Saeed Khan, and we are still adding to the list. There were also those were super trusted by the colonist back in 1947, they were Major Malik Habib-ullah (who died at the age of a 100) (from Dhulmial), Captain Nizam ud Din (he was the father of Brigadier General Mohammad Iqbal Khan) and Captain Umar Hayat (father of Commander Yousaf), Major-General Nasir Ahmad Chaudhry is another. In terms of Medical Doctors, Dr. Major Shah Nawaz, Commander Dr. Abdul Latif (ww-2 era) were some of the first. During Zia’s era, Lt-Gen Mahmood-ul-Hassan and his protege Major General Dr. Mahmood ul Hassan Noori who was probably the last Qadiani to make it to the rank of General.

Famous Ahmadi officer’s who almost made General
Major Syed Maqbool Ahmad was a colleague of Zia and one of the founders of ISI.

Nasir Ahmad Faruqi (a Lahori-Ahmadi)
He was the principal secretary for Ayub Khan from 1959 to 1969 as well as Chief Election Commissioner of Pakistan for the 1965 election, which was totally rigged. The elections in Pakistan were under his control in 1970 also.

Links and Related Essay’s

Hadees-e-Arzoo Mandi: An autobiography by Lt. Gen. Mahmud-ul-Hassan, A review by the grandson of Mahmood ul Hassan,Shaukat Ali Jawaid).

Hazrat Mirza Nasir Ahmad

Kashif N Chaudhry


Major Gen. Iftikhar Janjua Shaheed, only Pakistani general to have laid his life during military combat was an Ahmadi Muslim. 


Kashif N Chaudhry


Pakistan’s 1st Chief of Air Staff & leading general in Pakistan Air Force, Air Marshal Zafar Ahmad Chaudhry, was also Ahmadi. 


#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian #drabdussalam #abdussalam #salamonnetflix #drsalam #zia #ziaulhaq #ordxx

Mufti Abu Layth and Responding to Qadiani Trolls

Ahmadi-trolls are running around social media during this pandemic and bothering everyone, super trolling, they don’t answer our questions and see everything as a competition. Mufti Abu Layth has recently responded to what seems to be the owner of the Ahmadi.Answers website and youtube channel. Enjoy the video. Mufti Abu Layth has had previous run-ins with the Ahmadi troll teas, sir here. He covered the Muhammadi Begum saga also. He also covers the issue of MGA’s eyes and why they could never fully open, it was a combination of issues, MGA was on opium regularly since the 1870’s and he was most likely blind by 1889 and never wore reading glasses either.

Links and Related Essay’s

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa  #AhmadiyyaPersecution #trueislam #islamandpatriotism #muftiabulayth

“Mirqatul-Yaqeen” a biography on the life of Noorudin, published in 1912

Also spelled Mirqat-ul-Yaqin, was an autobiography that was published by the order of Noorudin himself. Noorudin had always published his own books from a different press than MGA. The full name of the book is “Mirqatul yaqeen fi hayat e Nooruddin”(published in 1912, press info is not given) by Akbar Shah Khan of Najibabad before his death. In 1904, during MGA’s life, “Nur ud Din” was published, this book seems to be an extension that. Nooruddin was violently dragged by horse for what seems to be several miles. He was dragged so bad that his leg had to be amputated and he became totally bed-ridden for the last 3-4 years of his life. In another quotation, Noorudin seems to boast that MGA’s widow is his personal prostitute. Yet another quotation shows how Noorudin was always ok with homosexuality. Mirqatul Yaqeen was then published in the 1950’s with many edits (by the Lahori-Ahmadi’s), and then again in the 1970’s with heavy editing. The controversial line was as follows: “”that Hazrat Umar (ra) was a khalifa of a Prophet and now his son (i.e Nuruddin) is the first Khalifa of a Prophet””. The family tree of Maulana Nur-ud-Din which appears in it (which ends with the names of his sons subsequently expelled from the Qadiani Jamaat), the book refers to Badr, 28 March 1912 as the source of the table. At this link is a scanned image of that page from Badr. The words, “and now his son (i.e Nuruddin) is the first Khalifa of a Prophet”, are stated there to be written by the Editor, who was Mufti Muhammad Sadiq. But what does Maulana Nur-ud-Din himself say? On the very same page, after the table, there is quoted a statement by him saying: “At this time, the God of us all is one, our Book is one, our Rasul is one, our qibla is one, and our Imam is one.” That “one Rasul” of ours is the Holy Prophet Muhammad, he is the only Rasul we have, and that “one Imam” is HMGA.

Then there are the contents of the book Mirqat-ul-Yaqin itself. What beliefs does the Hazrat Maulana himself mention in it? Quite close to the beginning of the book a letter by the Maulana, written in December 1908 (after becoming Khalifa) to the editor of a magazine, is quoted under the heading “Beliefs and creed, in his own words by the Ameer-ul-Mumineen”.

The first half of the letter deals only with his beliefs about Islam, without mentioning HMGA. In the second half, the claims of HMGA which are mentioned are:

1. recipient of revelation,
2. imam and mujaddid and khalifa according to the khilafat verse of the Quran. (This would mean that HMGA is the khalifa according to that verse).
3. Mahdi
4. Promised Messiah
5. Claim that Jesus has died
6. Claim that Jesus cannot return

After all this, he comes to the last point 7 which is:

“He made thousands of prophecies which came true … he believed the Holy Prophet to be Khatam-un-nabiyyin … No doubt he wrote that I am a Nabi in the meaning of one who makes prophecies”.

Links and Related Essay’s

#Ahmadiyyat #TrueIslam #Ahmadiyya #ahmadiyyafactcheckblog #ahmadiyyatrueislam #ahmadiapartheid #rabwah #qadian #meetthekhalifa #muslimsforpeace  #AhmadiyyaPersecution

Mirza Ghulam Ahmad disputed the status of Esa (as)’s mother as “Siqqidah” in english as “truthful”

We know how MGA disrespected Esa (as). He also disrespected Esa (as)’s mother, Maryam (ra). We have a new quote from the infamous Seeratul Mahdi, wherein MGA was heard to have said that Maryam (ra) was not “truthful” because of her moral disposition, no, it was done to dismiss the divinity of Jesus (as god), not because she was actually “truthful”. In 1898, in MGA’s book, Ayyam-us-Sulh, MGA accused Mary (ra) of even meeting up with Joseph before she married him. MGA had stolen most of these disrespectful counter arguments from Lekh Ram and the Hindu’s of India. This quote from Seeratul Mahdi is not dated, thus, we have no idea when it was uttered. We do know that Noorudin always believe that esa (as)’s was born of a biological father (Joseph the carpenter) and MGA had to quiet him in 1904, however, after MGA died, Noorudin seems to have reverted to this belief and thus the Barahin-e-Ahmadiyya vol. 5 seems to hint that Noorudin still negated the immaculate conception concept of the Bible/Quran on the birth of Esa (As).
MGA also said about Esa (as)’s mother and grandmother’s

“Jesus’ three paternal and maternal grandmothers were fornicators and prostitutes, from whose blood Jesus came into existence.” (Anjam-i-Atham, Roohany Khazaen, Vol. 11, P. 291, Anjam-i-Atham, P. 9, appendix).


“(2) Islam, unlike Christianity, does not teach us that God was born of a woman – and was fed by sucking blood from the womb of his mother for nine months – the blood which had the qualities of prostitutes like the daughters of Saba, Tamar, and Rabah.”
(Anjam-e-Athum, P. 41)
The quote

Mirza Bashir Ahmad son of Ghulam Qadiani, at page No. 732 Vol-3 of his book Seeratul Mahdi narrates this as under:-

“(801) Molvi Muhammad Ibrahim Bakapuri stated to me in writing that once he said to hazrat Masih e Moud (Mirza) that Allah has praised the mother of Essa a.s. with the title of SIDDIQAH, but huzur (mirza) said that, here the word, siddiqah has been used for negating the divinity of Essa a.s. It has been used just like we in our punjabi language use the phrase “BHARJAI KANIYE SALAM AKHNA WAN” meaning O you the one-eyed wife of my brother, I say Salam to you. So the actual purpose of this sort of salam is actually not to convey salam but to remind her that she is one-eyed.”



Links and Related Essay’s

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa  #AhmadiyyaPersecution #trueislam #islamandpatriotism


Ayyam-us-Sulh, quotes and background info

It is also spelled as Ayyamus Sulah was published in 1899 and written in 1898, per Ahmadiyya sources (see Hidden Treasures). In english, the title translates as “Age of Peace”, this is an urdu book of about 200 pages and published from the Diya’ul-Islam Press, Qadian. Dr. Basharat Ahmad tells us in his famous Mujadid-e-Azim that it was published in both Persian and Urdu. The Persian edition was published on August 1, 1898, but the Urdu edition was not published until January 1, 1899, because of the need to provide answers to some additional questions in the book. The Qadiani-Ahmadi’s haven’t given this info in their hidden treasures book. This book is mostly about the plague that had already hit British-India. Hani Tahir has also covered this topic in-depth herein. In this book, MGA claimed that the Punjab would not be hit with plague as long as MGA was there and among the people of the Punjab.

Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 230-232, See also Essence of Islam, Vol. 2

“””What is Prayer?
When our soul in search for something, extends its hand with great earnestness and weeping towards the Fountainhead of grace, and, finding itself helpless, seeks light from somewhere through its reflection, this condition too is like a condition of prayer. All wisdoms have been manifested through such prayer and the key of every house of knowledge is prayer. No knowledge or insight is manifested without it. Our thinking, our reflection and our search for the hidden objective are all parts of prayer. The only difference is that the prayer of those who possess insight depends upon the manners of insight, and their soul recognizing the Fountainhead of grace extends its hand towards it with insight. The prayer of veiled ones is an effort which is manifested in reflection and thinking and the search for means. Those people who have not a connection of insight with God Almighty, nor do they believe in it, they too seek through reflection and thinking that some way of success might be indicated to their heart from the unseen, and a supplicant possessing insight also desires that God may open the way of
success to him, but the veiled one who has no relationship with God Almighty does not know the Fountainhead of grace. He too, like one possessing insight, seeks help from another quarter and reflects on the means of obtaining such help, but a person possessing insight has an eye
on the Fountainhead. The other one walks in darkness and does not know that whatever strikes the heart after reflection and cogitation is also from God Almighty, Who, treating the anxiety of the anxious one as a supplication, casts the necessary knowledge into the heart of one who cogitates. The point of wisdom and understanding that enters the heart through reflection also comes from God and, though the person himself may not realize it, yet God Almighty knows that he is supplicating Him. In the end he is bestowed his object by God. This method of seeing light, if it is pursued with insight and with the recognition of the true Guide, is the prayer of a person of
understanding; but if light is sought from an unknown source, only through reflection and cogitation without fixing one’s gaze on the True Illuminer, it is only veiled prayer….

Prayer and Planning are Two Natural Demands
As the relationship between planning and prayer is proved by the law of nature, it is also proved by the testimony of the book of nature. It is often observed that as human temperaments at a time of distress incline towards planning and remedies, in the same way they incline by natural eagerness towards prayer and almsgiving and charity…. This is a spiritual argument that the
inner law of man has, from the beginning, directed all peoples that they should not separate prayer from means and planning, but should search for plans with prayer. In short, prayer and planning are two natural demands of human nature which ever since the creation of man, have been the servants of human nature like two real brothers. Planning is the necessary consequence of prayer and prayer incites towards planning. The good fortune of man consists in this, that before entering upon planning he should seek help through prayer from the Fountainhead of grace so that being granted light from this everflowing spring good plans should be made available to him.””””
Ayyamus-Sulah, p. 3, Ruhani Khaza’in vol. 14, p. 231, see Hidden Treasures also

“””It is through the prayer that one should seek the path of tadbir (The process of planning). Therefore, the Prayer and tadbir are two facets of the human endeavour and intellect. It is therefore necessary that man should seek the path of tadbir through prayer.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 237, See also Essence of Islam, Vol. 1

“””He who supplicates God at the time of difficulty and distress and seeks the resolution of his difficulties from Him achieves satisfaction and true prosperity from God Almighty provided he carries his supplication to its limit. Even if he does not achieve the purpose of his supplication,
he is bestowed some other kind of satisfaction and contentment by God Almighty and does not experience frustration. In addition, his faith is strengthened and his certainty increases. But the one who in his supplication does not turn towards God Almighty remains blind all the time and dies blind….

He who supplicates with the sincerity of his soul is never truly frustrated. That prosperity which cannot be achieved through riches and authority and health, but which is in the hand of God and He bestows it in whatever shape He wills, is bestowed through perfect prayer. If God Almighty so wills, a sincere and righteous person in the midst of his distress achieves such delight after supplication which an emperor cannot enjoy on the imperial throne. This is true success which is bestowed in the end on those who pray.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 238-239, See also Essence of Islam, Vol. 2

“””Divine Attention is Drawn through Prayer
Is it not a satisfactory proof that from the beginning it has been the spiritual Divine law that, in consequence of prayer, Divine attention is attracted and satisfaction and contentment and true prosperity are bestowed? If in seeking an objective we are not in error, we achieve that objective, but if we are in error in our supplication, like the misguided child who demands from its mother a serpent or a burning brand, God Almighty bestows upon us that which is better for us. In either case, He fosters our faith, and for true supplication we are bestowed knowledge by God Almighty in advance and our certainty increases as if we have seen God. There is a
relationship between prayer and acceptance which has existed ever since man was created. When God Almighty addresses Himself towards the doing of a thing it is His way that some sincere servant of His occupies himself with prayer in restlessness, pain and distress, and devotes the whole of his resolve and attention towards the accomplishment of that objective. Then the prayers of the mortal man draw Divine grace from heaven and God Almighty creates such new means through which the purpose is achieved.

Though such prayer is apparently offered by man, yet in truth that person is wholly lost in God and at the time of supplication he arrives in the presence of the One and Glorious with such a stamp of being lost in God that at that time his hand becomes the hand of God Almighty. Such is the prayer through which God is recognized and the existence of that Glorious One becomes known Who is hidden in thousands of veils.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 239-240, See also Essence of Islam, Vol. 2

“””A foolish one thinks that prayer is a vain and useless thing, but he does not know that it is prayer in consequence of which God, the Glorious, manifests Himself to His seekers and conveys to their hearts the revelation: “I am the All-Powerful One.” Everyone who is hungry and
thirsty for certainty should remember that for the seeker of spiritual light in this world, prayer is the only means which bestows certainty with regard to the existence of God Almighty and removes all doubts and suspicions.”””
_____________________________________________________________________________________________Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 240-241, See also Essence of Islam, Vol. 2

It should be remembered that though everything has been determined by Divine decree, yet this does not exclude science and knowledge as everyone has to acknowledge that the use of appropriate medicines, through the grace and mercy of God Almighty, benefits the patient. In the same way everyone who is bestowed comprehension of the Divine has to acknowledge as  the result of experience that prayer has a relationship with acceptance. This is a mystery which has been demonstrated through the experience of millions of the righteous and our experience has demonstrated the hidden reality that our prayers have a magnetic quality which attracts the grace and mercy of God, though we may not be able to convince others of this verity through logical reasoning.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 242, See also Essence of Islam, Vol. 2

“””Four Reasons for Obligatory Prayers
It is also worthy of note that the prayer which has been made obligatory upon Muslims in the Holy Word of God has been prescribed for four reasons. (1) The first is, so that by turning to God Almighty at every time and in every condition, one should be firmly established on the Unity of God, inasmuch as supplicating Him is to acknowledge that God alone bestows one’s objective upon one. (2) The second is, that faith might be strengthened by the acceptance of prayer and the achievement of the objective. (3) The third is, that if Divine favour is bestowed
in any other way, knowledge and wisdom might he increased. (4) The fourth is, that if one is informed of the acceptance of prayer through a vision or revelation which is fulfilled, the understanding of the Divine might be promoted and understanding might grow into certainty and certainty into love and through love there might be deliverance from every sin and a cutting asunder from everything beside God, which is the fruit of true salvation.”””
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 242-243, See also Essence of Islam, Vol. 1

“””Four Principal Attributes of Allah
God Almighty has four principal attributes which may be called the mothers of all attributes. Every one of them makes a demand upon our humanness. These four are Rububiyyat, Rahmaniyyat, Rahimiyyat and Malikiyyat of the Day of Judgement.

For its manifestation, Rububiyyat demands nothingness, or a state resembling nothingness. Every form of creation, whether animate or inanimate, comes into being through it. 

For its manifestation, Rahmaniyyat demands the absence of existence and its operation is related only to animates and not to inanimates.

Rahimiyyat demands for its manifestation an affirmation of their nothingness and non-existence from the part of creation which is endowed with reason and relates only to man.

Malikiyyat of the Day of Judgement demands for its manifestation humble supplication and pleading and relates only to such of mankind as fall like beggars on the threshold of Unity and spread forth their mantle of sincerity in order to receive grace and, finding themselves empty handed, believe in the Malikiyyat of God.

These four attributes are in operation all the time. Of these Rahimiyyat moves a person to supplication and Malikiyyat consumes a person in the fire of fear and terror and gives birth to true humility, for this attribute establishes that God is the Master of recompense and that no
one has the right to demand anything. Forgiveness and salvation are through grace.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 244-246, See also Essence of Islam, Vol. 3

“””Progressive Stages of Faith
It is obvious that the primary task and important step we have to undertake is to recognize God. If our recognition of God is defective, doubtful and befogged, our faith cannot be bright and shining. So long as we have no true experience of the recognition of God, through His attribute of Rahimiyyat, we cannot drink the fresh water of the spring of true comprehension. If we do not
deliberately deceive ourselves, we will have to confess that we need our doubts and hesitations to be removed through the Divine attribute of Rahimiyyat, and we need our hearts to be so powerfully affected by the experience of Divine mercy, grace and power, as to rescue us from the passions that overpower us on account of the weakness of our faith, and turn us to the opposite
direction. Is it not true that on arriving in this fleeting world, man becomes involved in a dangerous darkness because his heart is not illumined by the powerful rays of Divine recognition? He is not inspired by the search for the joys of the hereafter and of true prosperity as much as he is attracted to the world and its appendages: wealth, powers, and governance. If he were to find some prescription that would enable him to abide in this world forever, he would be ready to affirm that he has no desire for heaven and for the bounties of the hereafter. What is
the reason for this? Is it not that there is no true faith in the existence of God Almighty, His power, His mercy and His promises?

Thus it is necessary for a seeker after truth to continuously occupy himself with the search for true faith and not to deceive himself by thinking that he is a Muslim who believes in God and His Messenger, and reads the Holy Qur’an, and shuns associating anything with God, and observes prayer and avoids evils and improprieties.

In the hereafter, only that person will achieve perfect salvation, true prosperity and real happiness who has gained in this life that living and true light which turns a person, together with all his faculties and capacities and designs, towards God Almighty and whereby his lower life dies altogether, and his soul undergoes a righteous change. What is that living and true light? It is the Divinely bestowed capacity, which is designated certainty or perfect comprehension. This is the power that pulls a person with its strong hand out of a dark and fearful pit and places him against a bright and peaceful background.

Before this light is acquired, all righteous actions are by way of habit, and a person is likely to stumble when confronted with the least trial. Without perfect certainty no one’s relationship with God is duly adjusted. He who is granted certainty flows like water and rushes like the wind towards God. He consumes everything else like fire and, in trials and misfortunes, displays a firmness like that of the earth. Recognition of God renders a person insane in the eyes of the world, but sane and wise in the estimation of God. This drink possesses a sweetness which
renders the whole body sweet; it is a delicious milk, which relieves him who drinks it of all desire for other bounties. It can be achieved only through such prayers as are offered at the risk of one’s life. It is not acquired through the sacrifice of another’s blood but through true sacrifice of the ego. How difficult is this task. Ah! how difficult!””””
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 247-251, See also Essence of Islam, Vol. 1

“””Perfect praise is offered for two kinds of excellences, fullness of beauty and fullness of beneficence. If anyone possesses both these excellences, one’s heart becomes enamoured of him. The principal function of the Holy Qur’an is to display both these excellences of God, so
that people may be drawn towards that Being Who has no equal or like, and should worship Him with the eagerness of their souls. For this purpose, in the very first chapter, it sets out the excellences of the God to Whom it invites people. That is why this chapter opens with Alhamdu lillah, which means that all praise belongs to the Being Whose name is Allah. In the idiom of the Qur’an, Allah is the name of the Being Whose excellences have reached the perfection of beauty and beneficence, and Who suffers from no deficiency. The Holy Qur’an invests the name of Allah with all attributes and thus indicates that Allah comprehends all perfect attributes. As He comprises every excellence, His beauty is obvious. By virtue of this beauty, He is named Light in the Holy Qur’an as is said:

al-Nur, 24:36

Allah is the Light of the heavens and the earth. This means that all light is but a reflection of His light.

Almighty Allah’s Attributes of Beneficence
Divine qualities of beneficence are many, of which four are basic. In their natural order, the first one is that which is described in Surah Fatihah as Rabb-ul-‘Alamin. This means that the Rububiyyat of God Almighty, that is to say, the creation and carrying to perfection of the universe,
is in operation all the time. The world of heaven and earth, the world of bodies and souls, the world of animals, vegetables and minerals, and all other worlds, are being nurtured by His Rububiyyat. The worlds through which a human being passes before his taking shape as a sperm till his death, or his arrival in his second life, are all nourished from the fountain of Rububiyyat.
Thus Divine Rububiyyat, because it comprehends all souls, bodies, animals, vegetables, and minerals etc. is named the most general grace, inasmuch as everything that exists is its recipient and comes into being through it. Although Divine Rububiyyat is the originator of everything
that exists, and nourishes and sustains it, yet its greatest beneficiary is man because he derives benefit from the whole of creation. Therefore, man has been reminded that his God is Rabb-ul-‘Alamin so that he should be en-couraged to believe that the power of God Almighty is
vast and that for man’s benefit He can bring into being all types of resources.

The second excellence of God Almighty, which is His beneficence in the next degree and which is called general grace, is Rahmaniyyat, by virtue of which God is named Rahman in Surah Fatihah. In the idiom of the Holy Qur’an, God Almighty is called Rahman because He bestowed upon every living thing, which includes man, its appropriate shape and qualities. That is to say, man was
bestowed all faculties and powers and was given a shape and limbs which were needed by the type of life which had been designed for him and to which they were suited. Whatever was needed for his maintenance was provided. Birds, animals and man were all bestowed powers that were suited to them. Thousands of years before their coming into being, God Almighty by virtue of His attribute of Rahmaniyyat, created the heavenly and earthly bodies so that all living things might be safeguarded. No one’s action has anything to do with the Rahmaniyyat of God Almighty. It is pure mercy which came into operation before the coming into being of living things. Man is the principal beneficiary of the Rahmaniyyat of God Almighty, inasmuch as everything is sacrificed for his success. Therefore, he is reminded that God is Rahman.

The third excellence of God Almighty, which is His beneficence in the third degree, is Rahimiyyat, by virtue of which God has been named Rahim in Surah Fatihah. In the idiom of the Holy Qur’an, God is called Rahim when accepting the prayers, supplications and righteous actions of people, He safeguards them against calamities, misfortunes and waste of effort. This beneficence is described as special grace and is confined to human beings. Other things have not been bestowed the faculty of prayer and supplication and righteous action, but man has been bestowed this faculty. Man is an articulate animal and can be the recipient of Divine grace through the exercise of his faculty of speech. Other things have not been bestowed this faculty. It is obvious, therefore, that supplication is a quality of humanness, which is inherent in man’s nature.

Man derives grace from the Divine attribute of Rahimiyyat as he derives from the attributes of Rububiyyat and Rahmaniyyat; the only difference is that Rububiyyat and Rahmaniyyat do not demand supplication as they are not confined to man and bestow their grace upon all living things, and indeed Rububiyyat comprises within itself beneficence towards animals, vegetables, minerals and heavenly and earthly bodies. Nothing is outside the operation of its grace. As a contrast, Rahimiyyat is a special robe of honour for man. If man does not derive benefit
from this attribute, he reduces himself to the condition of animals, nay, even of minerals.

The operation of Rahimiyyat having been confined to man, and supplication being needed for bringing it into operation, it shows that there is a type of Divine grace which is conditioned upon supplication and cannot be achieved without supplication. This is the way of Allah and is a definite law the contravention of which is not permissible. That is why all Prophets [peace be on them] supplicated for their followers. The Torah reveals that on many occasions the children of Israel offended God Almighty and were about to be chastised, but the chastisement was averted by the prayers, supplications and prostrations of Moses [peace be on him] though time after time God announced that He would destroy Israel.

All this shows that prayer is not in vain, nor is it a type of worship which does not procure any grace. This is the thinking of those who do not estimate God Almighty as He should be estimated, and who do not reflect deeply on God’s words nor do they observe the law of nature. The truth is that grace does certainly descend in response to supplication and bestows salvation upon us. It is the grace of Rahimiyyat through which man makes progress. Through this grace, man arrives at the stage of Vilayat, and believes in God Almighty as if he was beholding Him. Intercession also depends upon the attribute of Rahimiyyat. It is Rahimiyyat of God Almighty that demands that good people should intercede for bad people.

The fourth beneficence of God Almighty, which might be named most special grace, is Malikiyyat of the Day of Judgement, by virtue of which He has been named Maliki-Yaum-id-Din in Surah Fatihah. The difference between this attribute and Rahimiyyat is that through prayer and worship Rahimiyyat operates to establish a person’s worthiness and through Malikiyyat the reward is awarded. Through the operation of Rahimiyyat, a person deserves success in an affair like a student’s passing an examination, but to be awarded the rank or other object for which
the examination was undertaken and passed is by virtue of the attribute of Malikiyyat. These two attributes indicate that the beneficence of Rahimiyyat is achieved through God’s mercy and the favour of Malikiyyat is achieved through the grace of Almighty God. Malikiyyat would manifest itself on a vast and perfect scale in the hereafter, but in accordance with the measure of this world, all these four attributes manifest themselves in this world as well.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 259-260, See also Essence of Islam, Vol. 2

“”Acceptance of Prayer is a True Means of God’s Recognition
As we have stated already, Muslims have been urged in Surah Fatihah to occupy themselves with prayer and have been taught the prayer:

‘Guide us in the right path.’—Al-Fatihah, 1:6

And it has been made obligatory that this prayer is to be offered on five occasions every day. It would therefore be a great mistake to deny the spirituality of prayer. The verdict of the Holy Qur’an is that prayer comprises a spirituality and that in consequence of prayer a grace
descends which bestows the fruit of success in diverse forms.

Thus every just person can understand that as despite the admission of determination, it is the way of Allah that in hundreds of matters effort and endeavour produce results, in the same way, the effort that is put forth in the form of prayer is not wasted. At one place in the Holy Qur’an, God Almighty has appointed it as a sign of His recognition that He hears the supplication of distressed ones, as it is said:

‘Or, Who answers the distressed person when he calls upon Him?.’—Al-Naml, 27:63

As God Almighty has appointed the acceptance of prayer as a sign of His existence, how can any sensible person imagine that prayer does not result in visible signs of acceptance and that it is only a formal matter which has no spirituality in it? I consider that no one having true faith can be guilty of such disrespect. God, the Glorious, says that as by the contemplation of the creation of heaven and earth, the true God is recognized; in the same way, by observing the acceptance of prayer, faith in God Almighty is created. Then if there is no spirituality in prayer and no obvious grace truly and in fact descends in consequence of prayer, how can prayer be such a means of the recognition of God Almighty as are heaven and earth and heavenly bodies? Indeed the Holy Qur’an shows that the best means of the recognition of God is prayer and that it is only through prayer that the complete and perfect understanding of the existence of God and His perfect attributes is obtained and that it cannot be obtained in any other way. It is prayer which, like a flash of lightning, pulls a person out of the pit of darkness and brings him into the open atmosphere of light and makes him stand before God Almighty. Through prayer thousands of the wicked are reformed and thousands of the corrupt are purified.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 261, See also Essence of Islam, Vol. 3

“””Faith means acceptance at a stage when knowledge is not yet complete, and the struggle with doubts and suspicions is still in progress. He who believes, that is to say, has faith, on the basis of probability and likelihood and despite weakness and the lack of perfect means of certainty, is accounted righteous in the estimation of the Supreme One. Thereafter, perfect understanding is bestowed on him as a bounty, and he is given to drink of the cup of understanding after partaking of faith. When a pious one, on hearing the call of a Messenger, a Prophet or a commissioned one of God, does not just go about criticizing, but takes that portion which he can recognize and understand on the basis of clear proof the means of acceptance and faith, and considers that which he is unable to understand as metaphorical or allegorical, and thus removing all contradiction out of the way, believes simply and sincerely,then God Almighty, having pity on him and being pleased with his faith, and hearing his supplications, opens the gates of perfect understanding for him and leads him to perfect certainty through visions, revelation and other heavenly signs.””””

 Ayyam al-Sulh (January, 1899), p. 35, “Prophethood in Islam” by Muhammad Ali [1915]

“Now, take the prophecy of our Holy Prophet, (peace and blessings of Allah be upon him), that the keys of the treasures of Caesar and Chosroes fell in his hands. Obviously, the fulfilment of the prophecy did not occur during his Lifetime. He saw neither these treasures nor their keys but, as it was destined, these keys were received by Hazrat ‘Umar, may God be pleased with him, because the person of ‘Umar was, by way of reflection (zill), the person of the Holy Prophet, peace and blessings of Allah be upon him. Therefore, in the world of revelation, the hand of ‘Umar was admitted to be the hand of the Messenger (peace and blessings of Allah be upon him).”


118. Ibid.., p. 41

“It should be remembered here that, at one place in Barahin-i Ahmadiyyah, I erred in interpreting the word tuwaffa as ‘giving it in full measure’ which is now quoted by some maulawis as an objection against me. But this objection is void. I concede that this was a mistake on my part and not a mistake in the revelation (ilham). After all I am human and all the human weaknesses (‘awarid) such as omission, forgetfulness and errors are found in me also like in other human beings. Although I know that God does not let me stay in error for long but I do not claim that I cannot err in my ijtihad (exercise of judgement). It is only God’s inspiration which is free from error while human words are liable to go wrong, as omission and forgetfulness are parts of humanity (bashariyyat).


119. Ibid., p, 47

“Besides these points, the verse: wa lakin rasul-lul lahi wa khatam an-Nabiyyin (but he is the Messenger of Allah and the Seal of the Prophets) also precludes the coming of the Messiah, son of Mary, for the second time; likewise, the hadithla nabiyya ba’di; (there will be no prophet after me) stands in his way. How is it possible that, in spite of our Holy Prophet being the Seal of the Prophets, another prophet can come at some time and the prophetic revelation (wahy-i nubuwwah) can start again? Do not all these suggest that while interpreting this hadith, we are not to adhere to the apparent meaning of these words?”


120. Ibid., p. 74

“If it be argued that Jesus, who came for bearing testimony (tasdiq) to the Torah, was a prophet of God, how do you compare him in this respect? Again, a prophet ought to have come for vouching and reviving (tajdid) the religion. The reply is that, in Islam, the door of independent prophethood is closed as the Most High God says: wa la-kin rasulul lahi wa Khataman Nabivyin (but he is the Messenger of Allah and the Seal of the Prophets’) and in the Hadith we find: la nabiyya ba’di (there will be no prophet after me). Moreover, the Messiah’s natural death has been proved by conclusive arguments (nusus qat’iyyah); therefore, his coming to this world again is nothing but mere wishful thinking. And, if another prophet, new or old, does come, then how can our Holy Prophet (peace and blessings of Allah be upon him), be the Last of the Prophets. No doubt, the door of wahy-i wilayah (revelations granted to saints) and of divine communications is still open.

“The signs are God’s whether they are manifested through a prophet or a saint (wali) and are all of one and the same standard (darjah) because they have a common source. It is sheer folly and stupidity to think that if the Most High God demonstrates heavenly signs at the hands of a prophet these are greater in power and grandeur than those demonstrated through a wali. On the other hand, some signs in support of Islam are manifested at a time when there is neither a nabi nor a wali. For instance, the sign of the annihilation of the ‘possessors of the elephants’.”

“The authentic Hadith corroborate that muhaddath is also included among the prophets and messengers as God’s sent ones (mursals). A careful perusal of the recitation (qir’at) of the hadith in Bukhari, wa ma arsalna min rasulin wa la nabiyyin wa la muhaddath-in (And We never sent a messenger or a prophet or a muhaddath) will bear this out. Again, it is mentioned in another hadithulama-u ummati ka anbiya bani israil (i.e. the ‘ulama of my ummah will be like the prophets of Israel). The sufi (mystics) have also, in their visions, got this hadith verified by the Holy Prophet (peace and blessings of Allah be upon him). It should also be remembered that in the book of Muslim the word prophet has also been used for the Promised Messiah i.e., by way of metaphor and simile.”


122. Ibid., pp. 86, 87

“We believe in the basic five articles of Islam. We believe that there is none to be worshipped except God and that the Prophet Muhammad is His Messenger and Seal of the Prophets (Khatam al-Anbiya). We do believe in the angels, the resurrection of the bodies (hashr-i ajsad), the Day of Judgement and in the paradise and hell, and we acknowledge that whatever God Almighty has revealed in the Quran and whatever our Holy Prophet (peace and blessings of Allah be upon him), has preached is true, and we do believe in it. And we also believe that any one who adds to or deletes even an iota from the Shari’ah of Islam or introduces renunciation of religious obligations (tark-i faraid) and declares unlawful as lawful is faithless and a renegade. We exhort our followers that they should have faith in the Kalimah Tayyibah: la ilaha il-lal lahu Muhammadur Rasulul al-Allah i.e., there is no god but Allah and Muhammad is the Messenger of Allah) from the core of their hearts and abide by it till the end of their lives and that they should believe in all the prophets and books whose veracity is established by the Quran and that they should keep up fasting and prayer, pay the poor-rate (zakat), perform the pilgrimage and fulfil all other religious obligations (faraid) ordained by God and His Messenger. And they should abstain from all prohibitions and faithfully follow Islam. In short, it is incumbent (fard) upon them to abide by all those matters on which the celebrated authorities of yore have agreed (ijma‘) regarding their creed and practice and also those matters which are called Islam by the consensus of opinion (ijma’ al-rai) of the Ahl Sunnah.”


123. Ibid., p. 138

“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.)


124. Ibid., p. 146

“Our Holy Prophet’s being the Khatam al-Anbiya (the Seal of the Prophets) also vouches for the death of Jesus, peace of God be upon him, because if another prophet comes after him he no longer remains the Khatam al-Anbiya nor the chain of prophetic revelation (wahy-i nubuwwah) can be deemed to have ended. And if it be considered that Jesus will come as an ummati (follower) even then he shall not be devoid of the dignity of prophethood (shan-i nubuwwat). Although he shall also act upon the Shari’ah of Islam like other followers but it cannot be said that at that time he shall not be a prophet in God’s knowledge. And if he shall, however, be a prophet in the knowledge of God then we have to face the same objection that a prophet had come after the Khatam al-Anbiya, peace and blessings of Allah be upon him. This is derogatory to the Holy Prophet’s dignity and contradicts the explicit teachings of the Quran on this point. The Quran speaks nowhere about the second advent of the Messiah, son of Mary, rather the Finality of Prophethood (Khatm-i Nubuwwat) has been mentioned most expressly. And it is a mischief to differentiate between an old and a new prophet. Such a differentiation (tafriq) is to be found neither in the Hadith nor in the Quran. And the same general negation (naf‘i-i ‘am) is found in the Hadithla nabiyya ba’di (i.e., There will be no prophet after me). How audacious and impertinent it is then to stick to the sordid thoughts and disregard and ignore the clear injunctions of the Quran and accept the coming of a prophet after the Seal of the Prophets and resumption of the prophetic revelation after it had been cut off. Because in whomsoever exists the dignity of prophethood (shan-i nubuwwat) his revelation will undoubtedly be that of prophethood.”


125. Ibid., p. 147

“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).”


126. Ibid., pp. 151, 152

“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).”


127. Ibid., p. 152

“Similarly by saying la nabiyya ba’di (there will be no prophet after me), he (the Holy Prophet) has definitely closed the door for the coming of a new or an old prophet.”


128. Ibid., pp. l63, 164

“Question: Is not a prophet needed to bear witness to the prophethood of our Holy Prophet (peace and blessings of Allah be upon him)?

Answer: No, otherwise another prophet (nabi shahid) would be needed for (witnessing) the prophethood of that witnessing-prophet. And you can imagine the consequences. Woe to them a thousand times who think that the nubuwwah of our Holy Prophet (peace and blessings of Allah be upon him), has not yet been proved, but will be proved when Jesus will come and bear witness to it!


Question: The Messiah would not come as a prophet but as a follower (ummati) although prophethood would be manifest in his dignity (shan).

Answer: When the dignity of prophethood (shan-i nubuwwat) would be manifested in him and he would be a prophet in God’s estimation, then undoubtedly his reappearance would be contrary to the finality of prophethood because, in fact, he would be a prophet and the coming of any prophet after our Holy Prophet (peace and blessings of Allah be upon him), is forbidden according to the Holy Quran.


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 hadithulama-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.”


129. Ibid., p. 111

“It occurs in the Quran: ‘He makes His secrets known to none except a messenger whom He chooses.’ (The announcement of the secrets ghaib or the Unseen in a perfect (kamil) form is only the work of messengers and none else is given this status.) By messengers are meant those people who are sent by God whether they are nabi, rasul, muhaddath or mujaddid.

Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 267-268, See also Essence of Islam, Vol. 2

“””Has an impostor ever been granted respite for the propagation of his lies as God Almighty grants to the true recipients of His revelation? Has God not affirmed that false claimants of revelation and impostors would be seized? The Torah affirms that a false prophet shall be slain and the Gospel sets out that an impostor would soon perish and his followers would be scattered. Is there a single instance that a false claimant of revelation should have been granted respite over a period which has been granted to me since the publication of my claim of being the recipient of Divine revelation? If there is any such instance then let it be put forward. I claim emphatically that there has been no single instance of it since the beginning of the world. Is there anyone who should fear God Almighty and derive benefit from this firm and conclusive reasoning? I do not claim that an idol worshipper or an atheist or a claimant of Godhood is not granted long life, because these errors and such misguidance would be punished in the hereafter. But I do affirm that he who falsely poses as the recipient of Divine revelation is soon seized and his life is cut short. The Torah, the Gospel and the Holy Qur’an bear witness to this and so does reason. An opponent cannot set forth a single instance to the contrary from history.”””
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, see also the 2009 online edition of the Tadhkira

“”””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.”””

Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 274-275, See also Essence of Islam, Vol. 3

“””The Meaning of Dajjal Circuiting the Ka‘bah
Our Holy Prophet (peace and blessings of Allah be upon him) saw in a vision that the Dajjal was performing the circuit of the Ka‘bah, and was doing it stealthily, like a thief, so that he could destroy the Ka‘bah whenever the opportunity offered…. Obviously, no one can say that the Dajjal would actually become a Muslim and perform the circuit of the Ka‘bah. Every intelligent person will interpret this revelation as a vision through which the spiritual condition of the Dajjal was revealed to the Holy Prophet (peace and blessings of Allah be upon him), and that this allegory presented itself to him in a vision in which he saw the Dajjal was circuiting the Ka‘bah like an actual person. What it meant was that the Dajjal would be a bitter enemy of Islam and would hover around the Ka‘bah with evil intentions. We know that just as the watchman goes around the houses at night, so does a thief. But while the watchman seeks to protect the houses and to catch the thief, the thief’s motive is to steal and plunder. Thus the interpretation of this vision of the Holy Prophet (peace and blessings of Allah be upon him) is that the Dajjal will be preoccupied with trying to violate the sanctity of the Ka‘bah, while the Promised Messiah, who was also seen performing circuit of the Ka‘bah, would be busy protecting the House of Allah and trying to apprehend the Dajjal.””””
Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, p. 288, See also Essence of Islam, Vol. 1

“”””Safeguarding of the Holy Qur’an There is a promise in the Holy Qur’an that God would safeguard Islam at the time of trials and dangers as is said:

‘We Ourself have sent down this Admonition and We shall surely safeguard it.’—al-Hijr, 15:10 [Publisher]

According to this promise God Almighty safeguarded His word in four ways. First, by means of those who have committed the Holy Qur’an to memory, its text and sequence were safeguarded. In each century there have been hundreds of thousands of people who had committed this Holy Word to memory and thus safeguarded it in such a way that if they were asked about one word they could recite its context. In this way, the Holy Qur’an was safeguarded against verbal perversion in every age. Secondly, through great divines who were bestowed an understanding of the Qur’an in every century, who interpreted the Qur’an with the help of the Ahadith, and thus safeguarded the Holy Word of God and its holy teaching against the perversion of its meaning in every age. Thirdly, through scholars who set forth Qur’anic teachings in the light of reason and thus safeguarded the Holy Word of God against the attacks of short-sighted philosophers. Fourthly, through those upon whom spiritual bounties were bestowed who safeguarded the Holy Word of God in every age against the attacks of those who denied miracles and spiritual insights.”””
Ayyamus-Sulah, pp. 59–60, Ruhani Khaza’in, vol. 14, p. 294, see also the 2009 online edition of the Tadhkira

The title ‘Messiah’ is bestowed upon a righteous person whose touch is blessed by God….It is also applied to the Antichrist through whose evil nature and influence calamities, atheism, and faithlessness would be propagated….This is the connotation that has been conveyed to me by Allah the Almighty.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 294, See also Essence of Islam, Vol. 3

“””The word ‘Messiah’ refers to the truthful one whose Masah (i.e. touch) as been blessed by God, and whose breath, word and speech have been given the power to give life. This word particularly applies to the Prophet who does not wage war and reforms mankind through his spiritual power alone. As against this, the word ‘Messiah’ also applies to the Promised Dajjal whose evil power and influence produce calamities, atheism and faithlessness. Even without employing coercive means to destroy the truth, he can make righteousness and love for God grow cold merely by concentration, speech, writing, association and by the influence of his satanic spirit. On the other hand, misconduct, drunkenness, lying, promiscuity, materialism, fraud, tyranny, oppression, famine and epidemics become the order of the day. These are the meanings which emerge from a collective study of standard Arabic lexicons like Lisan-ul-‘Arab; and these are the meanings which God has disclosed to me.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 296-297, See also Essence of Islam, Vol. 3

Remember, it is also written about the Messiah—the bearer of spiritual blessings, whose advent in the latter days has been promised to the Muslims—that he would slay the Promised Dajjal. But it does not mean he will actually kill him with a gun or a sword. What it means is that he will do away with all deceitful innovations in religion. A study of Ahadith reveals that Dajjal is actually the name of Satan. And the people whom Satan will employ to serve his purpose are also metaphorically called Dajjal, because they are like his limbs. The following verse of the Holy Qur’an means that the creation of God is far greater than that of men:

Al-Mu’min, 40:58

It refers the people concerning whom it is written that they would make great inventions in the latter days and will try to interfere with God’s creation. According to the commentators [of the Holy Qur’an], the people mentioned here are actually the Dajjal. This indicates that Dajjal does not mean one single person, or else the expression Nas [people] would not have been applied to
him. The word undoubtedly refers to a group of people. The group that acts under the command of Satan is called Dajjal. This is also indicated by the sequence of the Holy Qur’an which begins with the verse:

‘All praise belongs to Allah.’—Al-Fatihah, 1:2

‘Who whispers into the hearts of men, from among the Jinn and
mankind.’— Al-Nas, 114: 6-7

In this verse too the word Nas refers to the Dajjal….Mentioning these people at the end also indicates that this group of people will be supreme in the latter days, and they will be accompanied by:

Al-Falaq, 113:5

i.e., Christian women who will go from house to house seeking to separate wives from their husbands, and to break the bond of marriage.

It should never be forgotten that the last three chapters of the Holy Qur’an contain a warning about the age of Dajjal and we have been enjoined to seek refuge with God against the mischief of that time. This is an indication that the mischief of those days will only be dispelled through the heavenly light and blessings which the heavenly Messiah will bring with him.”””
roohani khazyian 14 -page 300 (ayam alsulah)

“”5th point is their customs, which are similar to Jews, as their tribes don’t make a difference between regular relationship and marriage. Ladies meet their fiance quite often. Hazrat Mariam used to meet with her fiance Yousaf (Yusuf)(Joseph) before marriage, this is quote sufficient evidence of jewish customs. But these customs are too much between women of tribes of Sarhad, some of these women even get pregnant before nikah (marriage), and its not considered bad, people used to get-away with it and laugh, because like jews they believe “this-arrangement” to be like a nikah, because before it they fix a dowry for it…”


Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, pp. 302-303, See also Essence of Islam, Vol. 1

“””The holy books of the Jews state clearly that a saviour like Moses will be sent for them. This means that he would appear at a time when the Jews would be passing through a state of suffering and humiliation as was imposed upon them in the time of Pharaoh. Then they would be delivered from torment and disgrace by believing in him. There is no doubt that our lord and master Muhammad, the chosen one [peace and blessings of Allah be on him] was the personage for whom the Jews had been waiting throughout the ages and in whom the prophecy of the Torah was most clearly fulfilled. When the Jews believed in him many great kings were raised among them. This is clear proof that God Almighty forgave their sins because of their accepting Islam and had mercy on them as was promised in the Torah.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 306-307, See also Essence of Islam, Vol. 4

“””Resemblance of the Jama‘at to the Companions of the Holy Prophetsa
Just consider whether, during the last thirteen hundred years, anyone has experienced a time which is so similar to the time of the Holy Prophetsa. Our Jama‘at, which has been established in this age, resembles in many respects the Companionsra of the Holy Prophetsa. Our people witness miracles and signs such as the Companionsra witnessed and gain light and certainty
from fresh heavenly signs and support as the Companionsra did. They endure, in the cause of Allah, the mockery and derision and reproaches of people, and bear persecution and boycotts, just as the Companionsra endured. They lead pure lives helped by clear heavenly signs and supports and wise teachings, as did the Companionsra. There are many among them who weep during their Prayers as the Companionsra wept—so profusely that their places of prostration were dampened. Many of them see true dreams and are honoured with Divine revelations, as was the case with the Companionsra. Many of them spend their hard-earned money in promoting the activities of the Jama‘at, purely for the sake of winning the pleasure of God Almighty, as did the Companionsra. Many among them keep death in mind and are gentle of heart and tread the path of true righteousness, as was the practice of the Companionsra. They are the party of God who are supported by God Himself and whose hearts He is purifying daily and whose bosoms He is filling with the wisdom of faith and whom He is drawing towards Himself through heavenly signs, as He did with the Companionsra. In short, this Jama‘at exhibits all those signs which are implied in the verse:

Others from among them.— Al-Jumu‘ah, 62:4

The Word of God Almighty was bound to be fulfilled.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 308, See also Essence of Islam, Vol. 3

Meanings and Significance of the Seal of Prophethood In Islam, the door to Prophethood which claims to be independent (of the Holy Prophetsa) is closed.”””
Ayyam-us-Sulh, p. 74; RK, vol. 14, p. 309, taken from the Lahori-Ahmadi blog,

“Since the purpose is only to testify to the truth of the true religion by means of signs, the signs sent by God, whether through a nabi or through a wali, are of the same rank because the Sender is the same. It is utter ignorance and folly to think that if God sends some Divine assistance at the hands of and through a nabi, then it is greater in power and grandeur, but if it is sent through a wali it is less in power and grandeur. … It is admitted that the miracle of a wali is the miracle of the prophet whom he follows, so when this is the case then it is not the work of the honest to draw a distinction between the miracles.” 

Ayyam-us-Sulah, Ruhani Khaza’in, Vol. 14, p. 323, See also Essence of Islam, Vol. 1

“”””The five pillars on which Islam is based are part of our faith. We hold fast to the Word of God, the Holy Qur’an, to which we are commanded to hold fast. Like Faruq (may Allah be pleased with him), we announce that the Book of Allah suffices us, and like ‘Ayesha (may Allah be pleased with her), when there is a difference between the Qur’an and Hadith, we give priority to the Qur’an. We believe that there is no one worthy of worship except Allah and that our lord and master, Muhammad, the chosen one [peace and blessings of Allah be on him] is His Messenger
and is Khatam-ul-Anbiya’. We believe in angels, the true nature of resurrection (spiritual resurrection) of the bodies, the Day of Judgement, Heaven and Hell. We believe that whatever the Glorious and Majestic God has stated in the Holy Qur’an and whatever the Holy Prophet
[peace and blessings of Allah be on him] has said, is true. We believe that whoever subtracts the smallest particle from the law of Islam or adds to it, or lays the foundation of neglecting obligations and of indifference towards them, is without faith and is turned away from Islam.
I admonish the members of my Community that they should have true faith in the credo that:

There is no one worthy of worship except Allah and Muhammad is the Messenger of Allah.

and that they should die in this faith. They should believe in all Prophets and all books, the truth of which is affirmed by the Holy Qur’an. They should observe the fast and perform the Salat and pay the Zakat and perform the pilgrimage and carry out all that God Almighty and His Messenger have prescribed and should abstain from all that they have forbidden and thus conform in every respect to Islamic commandments. We consider it our duty to accept all that is supported by the consensus of the righteous ones who have passed away and all that is considered as part of Islam by the consensus of the Ahl-i- Sunnat. We call to witness the heaven and the earth that this is our faith.”””
Ayyamus-Sulah, p. 89 footnote, Ruhani Khaza’in, vol. 14, p. 326 footnote, see also the 2009 online edition of the Tadhkira

“””When Atham refused to make an affirmation on oath, I received another revelation to settle the matter to the effect that if Atham is right in his claim that he had not in any way turned to the truth, then he will be granted life and if he is false in that claim, he will die at an early date.””
Ayyamus-Sulah, pp. 91-92, Ruhani Khaza’in, vol. 14, pp. 328-329, see Hidden Treasures also

“””Had my claim been put forward on my own, you would have been free to reject me, but if God’s Holy Prophet bears witness for me in his prophecies and God manifests His signs in my support, then do not wrong yourselves by rejecting me. Say not that you are Muslims and have no need of accepting any Messiah.

I tell you truly that he who accepts me accepts Him who had prophesied about me thirteen hundred years in advance, and had indicated the time of my appearance, and had specified my function; and he who rejects me rejects Him who had commanded that I should be accepted. “””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 328-329, See also Essence of Islam, Vol. 4

“””If I had made a claim on my own, you would be free to reject me, but if God’s Holy Prophetsa bears witness for me in his prophecies and my God Himself manifests His signs in my support, then do not wrong yourselves [by rejecting me]. Do not say that since you are Muslims you do not need to believe in any Messiah. I tell you truly that he who accepts me accepts him who prophesied about me thirteen hundred years ago and pointed out the time and age and the hallmarks of my mission. He who rejects me, rejects him who commanded that I be accepted.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 341-342, See also Essence of Islam, Vol. 4

“””O ye people, fear God and make true peace with Him and put on the garments of righteousness. Let every mischief depart from you. God has unlimited wondrous powers. He has limitless mercy and grace. He it is Who can dry up a terrible flood in an instant. He it is Who can cast away fatal calamities with a single stroke of His hand. But these wonderful powers of
His are manifested only to those who become wholly His. Only those witness these extraordinary manifestations who, for His sake, bring about a holy change in themselves and fall down prostrate at His threshold; who become pure like the drop of water which develops into a pearl; and who, being melted by the heat of love and sincerity and devotion, begin to flow towards Him. He takes care of them in misfortunes and delivers them in a wonderful manner from the conspiracies and designs of their enemies and safeguards them against situations of ignominy. He becomes their guardian and their ally and helps them in their difficulties when no human being can render them any help and His hosts descend in their support. How grateful should we be that our God is Beneficent and Powerful! Will you then desert such a Dear One? Will you transgress His limits for the sake of your unholy selves? It is better for us to die seeking His pleasure than to continue living impure lives.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 342, See also Essence of Islam, Vol. 2

In the Holy Qur’an more emphasis has been laid on virtue and righteousness than on any other commandment. The reason for this is that righteousness bestows the strength to resist all vice and urges progress towards all good. Righteousness is in all circumstances a charm that guarantees security and is a citadel for safeguarding against all harm.

A righteous person can avoid many vain and harmful contentions that often lead other people to ruin. They sow the seed of dissension among the people through their hasty actions and suspicions and lay themselves open to objection.”””
Ayyamus-Sulah, p. 109, Ruhani Khaza’in, vol. 14, p. 346, see also the 2009 online edition of the Tadhkira

“””On one occasion I received the revelation:

Meaning that [Arabic] O Messiah, who has been sent for the good of mankind, help us to be delivered from the plague.

I consider that ‘Adwa here means the plague.”””
Ayyamus-Sulah, pp. 120–121, Ruhani Khaza’in, vol. 14, p. 320, see also the 2009 online edition of the Tadhkira

“””February 1898
I have learned through a spiritual means that this disease [the plague] and itching have the same essence and I believe that this is probably true because the remedies for itching all contain mercury or sulphur and it is imagined that such medicines might be helpful in the case of plague also. If the essence of these two disorders is the same it would not be a matter for surprise if inducing the disorder of itching would reduce the chances of being affected by
the plague. This is a mystery of the spiritual methods from which I have benefited. If those who are occupied in research could pay attention to it and would take steps to spread the disorder of itching among those who are likely to be victims of the plague, it might be that the germs of
plague might thereby be dissolved and the spread of the plague might be checked. But the attention of the Government and physicians is also dependent upon the will of God. I have mentioned this purely out of human sympathy as this idea came to my mind with such force that I could not resist expressing it.”””
Ayyamus-Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see Hidden Treasures also

“”…I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour, terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
Announcement of Plague, February 6, 1898, Majmu‘ah Ishtiharat, vol. 3, p. 5, Ayyamus-
Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see also the 2009 online edition of the Tadhkira

“””(A) Today, Sunday February 6, 1898, I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour,
terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 394, See also Essence of Islam, Vol. 4

“””Significance of the Title ‘Mahdi’
The one who was to come was named Mahdi, to indicate that he would acquire the knowledge of the faith from God Himself, and would not acquire the knowledge of the Qur’an or Hadith from a teacher. I can state on oath that such is my case. No one can prove that I have had a single lesson of the Holy Qur’an or Hadith or Tafsir from any human being or have been the pupil of any commentator of the Holy Qur’an or scholar of Hadith. This indeed is the status
of Mahdi, which has been bestowed upon me on the pattern of the Prophethood of Muhammadsa. I have been taught the mysteries of the faith directly, without any intermediary.””””
Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

“”””(A) This is a Hebrew word meaning: Deliver us. This resembles the revelation I received:

[al-Badr, vol. 2, no. 16, May 8, 1903, p. 122]

[Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
_____________________________________________________________________________________________Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

(A)”””The pain of child-birth took her to the trunk of a date palm. Thereupon, she said: I wish I had died before this. Then Allah safeguarded them from the evil of that day.””

At that time I saw [in a vision] that, in the inner courtyard, my wife was suffering greatly from the pangs of childbirth and reached my bed with great effort.

(B)Translation: [Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 406-408, See also Essence of Islam, Vol. 3

“””I say with full confidence that no one can match the blessings that God Almighty has manifested for people in consequence of my resolve, attention and supplications, and soon He will manifest many more signs till my opponents will have to accept my claim. I have often said
that I have been bestowed two kinds of blessings: those of Jesusas and those of Muhammadsa. I know on the basis of knowledge bestowed on me by God Almighty that the degree of acceptance that can be achieved by my supplications on behalf of the problems of the world cannot be achieved by the supplications of others and the religious and Qur’anic insights, verities, and mysteries which I can set forth at the highest level of composition, cannot be set forth by anyone else.

If the whole world were to combine against me for such a test, I would emerge victorious. If all people were to confront me, I would, by the grace of God Almighty, prevail over them. O Muslims! You have among you commentators of the Holy Qur’an and Ahadith, and those who claim knowledge and understanding of the Holy Qur’an, and boast of their learning and eloquence. There are others who style themselves as mystics of different orders like Chishti, Qadri, Naqshbandi, Suharwardi etc. Arise and bring them to confront me! If I am false in my claim that both these kinds of blessing, those of Jesusas and those of Muhammadsa are combined in me, and I am not the person in whom they were to be combined and who
was to be Dhul-Buruzain [a manifestation of both] I will be defeated in this contest. Otherwise I shall emerge supreme. By the grace of God, I have been bestowed the capacity to exhibit signs of worldly blessings, like Jesus, and to exhibit Muhammadi signs in the shape of setting forth verities, insights, subtle points, and mysteries of the Divine Law. And I have been granted extraordinary eloquence to accomplish these matters. I am certain that, by the grace of God, and by virtue of His design, there is no one on earth today who combines both these capacities in him. It has already been foretold that the one in whom these two capacities are combined would appear in the latter days. One half of his person would reflect Messianic glory and the other half would display the glory of Muhammadsa. I am that person. Let him who so desires, look at me, and let him who wishes to test me, do so. Blessed is he who does not hold back, and most unfortunate is he who chooses darkness while there is light.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 424-425, See also Essence of Islam, Vol. 3

“””I have also proved that it is essential for the Promised Messiah to appear at the time of Gog and Magog. Since Ajij, from which the words Gog and Magog are derived, means ‘fire’, God Almighty has disclosed to me that Gog and Magog are a people who are greater experts in the use of fire than any other people. Their very names indicate that their ships, trains and machines will be run by fire. They will fight their battles with fire. They will excel all other people in harnessing fire to their service. This is why they will be called Gog and Magog. These are the people of the West, as they are unique in their expertise in the use of fire. In Jewish scriptures too it was the people of Europe who were described as Gog and Magog. Even the name of Moscow, which is the ancient capital of Russia, is mentioned. Thus it was preordained that the Promised Messiah would appear in the time of Gog and Magog.”””
Ayyamus-Sulah, p. 177, Ruhani Khaza’in, vol. 14, p. 426, see also the 2009 online edition of the Tadhkira

“””God Almighty has revealed to me that there are many who are of my Jama‘at and have not yet joined it but who are its members within God’s knowledge. I have repeatedly received with reference to them the revelation:

[Arabic] They will fall into prostration, supplicating: Our Lord forgive us, for we were in error.””

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