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February 21st, 2014

Javed Ahmad Ghamidi’s views on claim of Hazrat Mirza Ghulam Ahmad

Submitted by Dil Sooz


Respected Javed Ahmad Ghamidi is a noted contemporary Islamic Scholar. He is known for objective analysis of issues. Recently, I came across this video of Javed Ahmad Ghamidi Sahib where he explains that respected Mirza Ghulam Ahmad was "Sufi" and did not claim to be Prophet as he is accused of. He also clarifies that founders of Lahore Ahmadiyya Movement did not consider him to be a Prophet.

https://www.facebook.com/photo.php?v=647159602014434

I'm not a scholar of Mr Ghamidi stature, but I do want to humbly bring this to his kind attention that Respected Mirza Sahib claimed to be Mujadid or reformer of his team. So he was under naturally divine command to declare his mission Statement before the world and then get on with his works, despite immense  opposition. In contrast " Sufi" has one to to one with Allah and is not required to have broad spectrum of audience. I think Mr Ghamidi should not mix and match two different Job descriptions meant for two different persons.

4 Responses to “Javed Ahmad Ghamidi’s views on claim of Hazrat Mirza Ghulam Ahmad”

  1. The path of a Sufi is path of Islam and of each and every Muslim. All prophets and reformers (Mujaddids) were Muslims. Thus, every Prophet was a Sufi and so was every Mujaddid, with the difference that the office of Prophethood that ended with Prophet Muhammad (PBUH) and after him that of the Mujaddids is a conferred position by Allah Himself.

    Sufism is a term thrown around without much understanding and due to its vague connotation and misuse, it is one of the few terms that can be more clearly understood by clarifying as to what Sufism in not.

    Sufism is often misattributed to practices, formalities, conventions and traditions such as:

    wird and wazifa (repetition of certain holy words), pir and murid (the spiritual guide and the disciple), silsilah (line of spiritual descent) and sajjadah nashin (those who sit in the seat of the teacher), bai'at (oath of allegiance to the head), of sajjadah  and tasbih (prayer-carpet and strung beads), sarod and wajd (hymn-singing and ecstasy), zikr-bil-jahr and zikr kafi (loud repetitions and low repetitions), darwaish and fakir (the ascetic hermit), hal (working up an ecstatic mood), mast and malang (oblivious of everything and reckless), ghauth, qutub, abdal, wali (the various spiritual ranks), salik (the seeker after Truth), sirr (the secret) and a hundred and one others. And under this superstructure was crushed the vision of Ghazali, Rumi, Hafiz and the rest of the great sufis. Theirs was a cry of "back to Islamic simplicity." But those who came after them, men of narrower views and commoner clay, outdid the mulla[I] himself in weaving a web of rites and rituals, forms and names, around the simple Truth of Islam.  The general decadence of the world of Islam has in no small degree been influenced by the mushroom of the sufi schools, now deformed and degenerated, that sprang up here, there and everywhere. A wave of lethargy swept over all those who fell under their influence. What was this life worth? A sufi looks forward to things of the hereafter. While here, he must be content with whatever befalls him. His sole care must be to do the will of the pir, whose mysterious influence with God would secure him a position of special privilege with Him. Thus was undermined the moral backbone of once a manly, strenuous race. The Islamic life of strife and struggle gave place to a life of morbid humility and contentment. The Islamic straightforward commonsense code of life was subordinated to the caprice of an ignorant pir.[II]

    Even the sources of Sufism are misconstrued:

    Some people mistakenly believe that it is some sort of inherent knowledge that has been transmitted from generation to generation, and runs parallel with the recognised laws of the shariat (Islamic law). They hold that it was originally secretly taught by the Holy Prophet Muhammad (peace be upon him) to Hazrat Ali, the fourth Caliph, and then passed on through him to the rest of the Muslim community. Hazrat Ali's name is most often associated with sufism because the leading sufis in many of the sufi orders trace their genealogy to Hazrat Ali. However, it is incorrect to ascribe the origin of Islamic Sufism to Hazrat Ali solely on this ground because the genealogy of sufis from some other orders leads to Hazrat Abu Bakr, the first Caliph.

    The belief that Hazrat Ali was vouchsafed by the Holy Prophet some secret spiritual knowledge quite distinct from the shariat is not tenable. The Quranic injunction to the Holy Prophet on this matter is clear:

    "O Messenger deliver that which has been revealed to thee from thy Lord." (5:67)

    If the Holy Prophet had kept any of the revelation to himself and secretly conveyed it to one of his relatives (Hazrat Ali), it would be in clear violation of his duty as a messenger.

    This belief in the secret transmission of knowledge, however, provided an opportunity to some people for trickery and deceit. In the name of tariqat (way) they innovated hundreds of false beliefs, and laid down the basis of another shariat besides the Islamic shariat. They justified these innovations on the grounds that it was the spiritual knowledge which had been transmitted by word of mouth from generation to generation and constituted a much more efficacious way of communion with God as compared to the known shariat.[III]

    Tasawwuf (the way of the Sufis, Sufism) is not outside of the pale of Shariat and Sunnah (the way of the Prophet Muhammad, PBUH) and the Book (Quran), for the mere fact that:

    …This day have I perfected for you your faith and completed My blessings upon you and have chosen Islam for your religion… (5:3)*

    This is the only perfect Book [–Quran], wanting in naught, containing nothing doubtful, harmful or destructive, there is no false charge in it. It is a guidance for those who guard against evil; (2:2)*

    Say, `Follow me if you love Allâh, (if you do so) Allâh will love you and grant you protection from your sins.… (3:31)*

    With negatives surrounding Sufism out of the way, the path of a Sufi, a Muslim, is vividly identified in Quran:

    The technical meanings of Islam are those indicated in the following verse:

    Nay, whoever submits himself whole-heartedly to Allah, and he is a doer of good to others, he shall have his reward from his Lord. And there is no fear for such people, nor do they grieve. (2:112)

    This means that a Muslim is one who commits his entire being in the way of God, the Most High. That is, he dedicates himself completely to Allah, for the pursuance of His will and for the attainment of His pleasure. He then devotes himself to doing good deeds for the sake of God, and employs all his practical faculties in His path. In short, his life is entirely for Allah in both belief and deed.[IV]

    The various progressive stages of Sufism are outlined in the same verse 2:112:

    It should also be remembered here that the verse mentioned above, i.e.,

    Nay whoever submits himself whole-heartedly to Allah, and he is a doer of good to others, he shall have his reward from his Lord; and there is no fear for such people, nor do they grieve.

    the three stages of perfect spiritual obedience: fana (annihilation), baqa (continuance) and liqa (meeting with God). As described above, the phrase "submits himself whole-heartedly to Allah" gives the lesson that the entirety of a person's being with all his faculties must be handed over to God and dedicated in His way. This is the state which is called fana. It has been so named by spiritual scientists because of the kind of death (of the lower self) that takes place when a person, acting according to the dictates of this verse, hands over his whole being with all its faculties to God by devoting it to His way, and refrains completely from the urges and comforts of his lower self.

    The words of the verse immediately after, "and he is a doer of good to others", refers to the stage of baqa. This is the stage when a person, after a complete negation of the self, begins to act under Divine motivation and instigation, and after the cessation of all baser movements is set into motion under Divine inspiration. This is that second life which should be appropriately termed baqa.

    The words of the verse after this, "he shall have his reward from his Lord, and there is no fear for such people, nor do they grieve", affirms the certainty of receiving reward, and negates the presence of fear and grief. This is a reference to the state of liqa. In this state a person achieves that high status in knowledge, conviction, trust and love, where the reward for his sincerity, faith and fidelity is no longer mere imagination or conjecture, but is as certain, manifest, and perceptible, as if he had received it. He acquires such a faith in the existence of God as if he can see Him. All fears about the future vanish and no trace is left of any past or present grief. He perceives the existence of every spiritual blessing. This state, which is clear of all murkiness, safe from every doubt, and free from the fear of the unknown, is termed liqa. The word muhsin (doer of good) in this verse corroborates this description of the state of liqa, because as explained by the Holy Prophet Muhammad ihsan denotes that perfect state in which man forms such a close relationship with God during worship that it is as if he were seeing Him.

    The rank of liqa is fully attained by the spiritual wayfarer when the divine hue conceals and covers the human element under it as completely as fire hides the colour of molten iron, so that to outward appearance there is nothing but fire. This is the stage at which some spiritual students, when they reached it, have erred and mistaken shuhud (the presence of the Divine Being) as wujud (unity with the Divine Being). To those saints who reached this rank, or those who attained some measure of it, certain spiritual scholars have applied the term 'sons of God'. This analogy has been made because such persons have completely embraced Divine attributes, and just as a son bears some resemblance in appearance and features to his father, they too, by reflection, bear some resemblance to God's beautiful attributes in which they are moulded. Although such a term is not explicitly used in the language of the shariah, the spiritual men have, in fact, deduced it from the Holy Quran. As Allah, the Glorious says:

    Remember Allah as you remember your fathers; nay, with an even stronger remembrance. (2:200)

    It is obvious that if the shariah had meant to forbid the metaphorical use of such terms then God would have kept His word free from the kind of expression from which the legality of such usage could be deduced.[V]

    Only the first stage of a Sufi is volitional, while the subsequent two are endowed:

    It should be noted that the stages of baqa and liqa cannot be achieved by effort and are, in fact, endowed. Human endeavour can take a person only up to the stage of fana where the journey of all the righteous persons and spiritual wayfarers ends as the limits of human capabilities have been reached. And when the purified souls reach this stage of fana, it is the pattern of Allah, and has always been so, that the winds of His bounty blow and propel the traveller to the stages of baqa and liqa. With this research, it is evident that all the difficulties and deprivations of this journey are up to the stage of fana and beyond it effort, endeavour and hard work are not factors for further advancement. In fact, it is the pure love that develops in the stage of fana for the Supreme and Generous God which causes a spark from the love of God to automatically fall on the devotee and this is referred to as the stages of baqa and liqa. And when the love of Allah descends upon the love of the servant, then with the union of both these loves, the bright and complete reflection of the Holy Spirit (Ruh-al Qudus) is generated in the heart of that person. At the stage of liqa, the light of that Holy Spirit is very prominent and the unusual feats of empowerment that we have discussed earlier are manifested by these people. This light of the Holy Spirit is always with them and resides within them. They do not separate from it under any condition, nor does the light separate from them. The light emanates from them with every breath and is cast on every object they see and with their speech it exhibits its luminescence to the audience. This light is called the Ruh-al-Qudus (The Holy Spirit). This is, however, only the reflection of the Real Holy Spirit which resides in Heaven. This reflection of the Holy Spirit resides in the pure hearts and souls forever, and does not separate from them for even a moment.[VI]

    The stage of liqa has examples in Quran. The liqa of the prophet is thus mentioned where he addresses his followers as O My servants[VII] with the voice of Allah:

    Say, `O My servants who believe! take your Lord as a shield. There is a good reward for those who do good in (the life of) this world. And (if you are persecuted for your faith know that) the earth of Allâh is vast and spacious (enough to provide you shelter). Certainly the patiently, persevering and steadfast will be given their reward beyond measure.' (39:10)*

    Say, `O My servants who have committed excesses against their own souls, do not despair of the mercy of Allâh. Surely, Allâh forgives all sins. Verily, He is the Great Protector, the Ever Merciful.' (39: 53)*

    The liqa stage was not limited to the Prophet alone. His companions shared a similar stage:

    Therefore (in this war O Muslims!) you killed them not. (As a matter of fact) it was Allâh Who killed them. And (O Prophet!) it was not you who threw (a handful of small stones) when you did (apparently) throw them (towards the enemy) but it was Allâh Who threw (that He might vanquish your enemies) and that He might confer on the believers from Himself a bounteous favour. Verily, Allâh is All-Hearing, All-Knowing. (8:17)*

    One of the Divine of our times, Hazrat Mirza Ghulam Ahmad, the Mujaddid, shares his epitome stage of liqa as manifested revelations:

    “You are from Me and I am from you, and the earth and the heavens are with you as they are with Me, and you are from Our water and other people from dust, and you are from Me as My unity and you are with Me at that stage of union as is not known to any creature. God praises you from His throne. You proceeded from Him and He chose you from out of the whole world. You are exalted in my court. I approved you for Myself. You are the light of the world, your eminence is wonderful. I shall raise you towards Myself, and shall keep your group triumphant till the day of judgment. You have been blessed, God increased your honour. You are God’s prestige, so He shall not abandon you. You are the eternal word, so you shall not be obliterated. I shall come to you along with armies. You shall receive my spoils of war. I shall bestow honour on you and protect you. This will happen, this will happen, this will happen, and then there shall be passing away. For you, are My perfect rewards. Tell the people that if you love God then come and walk in my wake so that God may also love you. God is witness to my truth, then why do you not believe? You are before My eyes. I named you ‘one resigned to the will of God’. God praises you from the throne. We praise you and send benediction on you. People will wish to extinguish this light but God will take this light, which is His light, to perfection. We shall cast terror in their hearts. Our victory shall come and the affair of the times shall end with Us. That day it shall be said: Was it not the truth? I am with you wherever you are. Whither you face, God faces the same way. To pledge allegiance to you is like pledging allegiance to Me, your hand is My hand. People will come to you from afar and God’s help will descend upon you. People will get revelations from God about you and will help you. None can avert God’s prophecies.”

    “O Ahmad, blessing has been made to issue from your lips and mention of your name has been exalted. God will illuminate your argument. You are brave, if faith had been [as distant as] at the Pleiades, you would have found it. Treasures of God’s blessing have been given to you. The mention of your forefathers shall be cut off, and God shall start with you. I intended to make My successor so I have created Adam, that is, you Avahan (God descended in you). God shall not abandon you, nor leave you till He distinguishes between the pure and the polluted. I was a hidden treasure so I desired to be recognized. You are a mediator between Me and the entire creation. I breathed My spirit in you. You shall be helped and none shall find place to escape to. You have descended with the truth and in you the prophecies of the prophets have been fulfilled. God sent His apostle to strengthen His religion and make it triumphant over all religions. God made him descend near Qadian and he alighted with truth, and was made to alight with truth, and this was ordained from the beginning. You people were at the brink of an abyss, God sent him to rescue you. O My Ahmad, you are My wish and are with Me. I planted the tree of your eminence with My own hand. I shall make you the leader of the people and shall help you. Do the people wonder at this? Say: God is a wonder. He chooses whom He pleases and is not questioned about His actions. God’s shadow shall be on you and He shall remain your shield. The heaven was closed up and also the earth, We opened them both. You are that Jesus whose time shall not be wasted. A pearl like you cannot be wasted. We shall make you a sign for the people and this had been destined from the beginning. You are with me. Your secret is My secret. You are dignified and chosen in this world and the hereafter. For you is a special reward and you are dignified above the whole world. Go forth rejoicing as your time has drawn nigh, and the feet of the Muhammadans are settled firmly on a very high minaret. I shall show my splendour, I shall lift you with a show of My power. A warner came to the world but the world accepted him not. But God will accept him and will manifest his truth with very powerful attacks. For him is that abode where man cannot reach by the strength of his deeds. You are with Me, for you the night and day have been created. You have that relationship with Me which is not known to the creatures. O people, the light of God has come to you, so do not become rejectors.”[VIII]

    To repeat what was stated at the beginning i.e. the path of a Sufi is path of Islam and of each and every Muslim. All prophets and reformers (Mujaddids) were Muslims. Thus, every Prophet was a Sufi and so was every Mujaddid, with the difference that the office of Prophethood that ended with Prophet Muhammad (PBUH) and after him that of the Mujaddids is a conferred position by Allah Himself.

    [Note: All verses of Quran are direct quote from original articles, except those identified with an ‘*’ which are taken from Translation of the Quran by Nooruddin]

     

    [I] Urdu mullā, from Persian, from Arabic mawlā, master, friend; (http://www.dictionary.com). Nnot be confused with ordinary Mullah of a mosque

    [II] Mysticism in Islam by Khwaja Kamaluddin, under the section: Introduction by Maulana Yakub Khan and Maulana Aftab-ud-din Ahmad, p. 18, pub: Aftab-ud-Din Ahmad Charitable Trust, 15 Brandreth Road, Lahore (Pakistan).

    [III] Position of Sufi-ism (Tasawwuf) in Islam: by Dr. Basharat Ahmad, Compiled by Dr. Mohammad Ahmad (link: http://aaiil.org/text/books/others/basharatahmad/essaysislamicsufiism/essaysislamicsufiismpdf.shtml)

    [IV] Philosophy of Sufi-ism (Tasawwuf) in Islam: by Hazrat Mirza Ghulam Ahmad of Qadian, Compiled by Dr. Mohammad Ahmad  (link: http://aaiil.org/text/books/others/basharatahmad/essaysislamicsufiism/essaysislamicsufiismpdf.shtml)

    [V] ibid

    [VI] ibid

    [VII] Kitab al-Bariyya or An Account of Exoneration by Hazrat Mirza Ghulam Ahmad, translated by Dr. Zahid Aziz, p. 104, Nottingham, England, November 1999. (link: http://www.ahmadiyya.org/bookspdf/bar/conts.htm)

    [VIII] Ibid, p. 99-101


  2. While the true concept of Sufism is elucidated by Hazrat Mirza Ghulam Ahmad as quoted above (link), he does not leave reader with many unanswered questions therefrom. In his book ‘A Clarification (Tauzeeh-e-Maraam)’[i], he head on explains his own spiritual status in light of his claim of Promised Messiah. In doing so, he removes the misconception of Son-ship, Holy Spirit and Trinity for the Christians by explaining true spiritual meanings of these terms. He then goes on to fully expound the uniquely supreme spiritual status of Prophet Muhammad (peace be upon him). The relevant portion of the said book is excerpted below:

    —————

    The question may be asked, what is the nature of that particular quality and spiritual gift which is identical in Messiah, son of Mary, and my humble self? The answer to that would be that there is a common trait which has been specially placed in our spiritual abilities. It has a tree-like form which extends vertically in both directions. The base of this tree is the high quality of sympathy and tenderness for God's creatures which firmly links and establishes a strong bond between him who invites people to follow the path of God and his ardent disciples. It thereby causes the resplendent spiritual power reposed in the pure soul of the summoner to God to spread up to all his flowering branches. The top part of this tree represents that fine degree of love which, when associated with staunch faith, in the first instance takes root in the human heart through Divine Will, and then grows to a state where it attracts the love of the Most Powerful Creator. The function of these two loves is, in fact, very similar to that of the male and the female. They combine and form a strong union and a firm bond between the Creator and His creation. Like a blazing fire, God's love consumes the love of His creature as if it were fuel and a third substance is thereby created, called the 'holy spirit'. The spiritual birth of a man of such a rank takes place the moment Almighty God, by means of His special grace, places within that man that particular kind of love.

    For such sublime love at such a stage, it will not be incorrect to say that, metaphorically, a spirit containing Divine Love enters the human spirit which, according to Divine Intention has been saturated with love, and gives it a new birth. Therefore a human spirit full of that love is entwined with the Divine Spirit which is the real source of love. And because the 'holy spirit' is born of the union of these two loves in the human heart, therefore it can be said that this 'holy spirit' is like a son in relation to the two loves. This is the 'holy trinity' which forms a necessary part of the phenomenon of such love. Impure minds have accepted this process polytheistically and have placed a matter of remote possibility, an element destructive to the soul and devoid of reality, on an equal footing to the Self-Existent and Most High God.

    At this point the question may be raised that if such a stature is accepted for the Messiah and my humble self, then what position is left for our leader, our master, leader of all leaders, the most excellent of messengers, the seal of Prophets, Muhammad, the chosen one, on whom be the peace and blessings of God. So may it be known that the Prophet's status is such an elevated and superior one that it was only given to that person of perfect qualities; it is not possible for anyone else to reach that condition and status.

    Who can (truly) understand the importance of Ahmad[ii] except the Merciful God.

    He was as free from egotism as if m were dropped from his name[iii]

    He was so drawn to his Beloved,

    That he[iv] appears a perfect image of the Merciful God.

    Fragrance of the Real Beloved can be detected in Muhammad.

    His[v] spiritual qualities reflect the Eternal Being.

    Some may charge me with heresy and apostasy,

    Yet I cannot perceive any throne more magnificent than the heart of Ahmad.

    It is God's favour that the prosperous torture me so much,

    I accept this in return for the 'source of tranquility'.[vi]

    It is God's grace, His holy blessings and mercy,

    That for the love of the kalim[vii] I have gained the enmity of arrogant people.

    I have been told of the eminence and special status of Muhammad. I could have explained this to anyone with a sublime nature.

    It is my earnest wish, my prayer, my yearning and my firm intention,

    That even my head and life should be lost in search of Muhammad's love.

    The Stages of Spiritual Progress

    Now, for a description of the sublime dignity that the Prophet holds, it is necessary to mention that the stations of divine love and affinity can be classified into three groups, according to their spiritual states. The lowest of these stations, which is none the less important, is the one in which the fire of Divine love warms the human heart, sometimes to such a degree that the human soul can perform some of the functions of the Divine fire; but the result in such cases lacks the glow of the fire itself. When a spark of Divine love appears in this state of spiritual love, the warmth generated by such a spark, in ordinary usage, is called tranquility, contentment, and sometimes even an angelic state.

    The second form of Divine love is the one which we have mentioned above but, when both the loves (Divine and human) meet, the fire of Divine love warms the human soul to such an extent that it acquires a fire-like glow. In such an illumination there is no blaze or fury. It simply has a brilliance which is usually called the 'holy spirit.'

    In the third state of spiritual love, a well ignited flame of Divine love falls on human love, as if it were a ready fuse, and ignites it; it influences every particle, vein and fiber of the human soul and changes it into a perfect and complete manifestation of itself (Divine love). In this condition, Divine love not only gives a glow to the human soul, but, simultaneously with its brilliance, the whole being is set alight; its conflagration and flames brighten everything around it as if it were daylight and no darkness remains. In all perfection and with every thoroughness, the whole being completely changes into a mass of fire. This condition which is caused by the union of these two (Divine and human) loves and results in a conflagrant fire is called the 'guardian spirit' because it provides safety from every darkness and is free from sloth. It is also called 'most powerful' because it is the most excellent form of revelation, no better kind of revelation can be imagined. It is called du al-aufaq al-ala (possessor of most extensive horizons) because it is the most excellent manifestation of Divine revelation. It is also called 'that which is beyond comprehension' because it is impossible for any of God's creatures to imagine or comprehend that state. To one person only in this world has that vision and comprehension been granted: to him who is the most perfect man, to him in whom revelation reached its height, to him in whom human faculties achieved perfection. Imagine the whole of God's creation as a vertical straight line; Muhammad (may the peace of God be upon him) forms the topmost point of that line. The hands of Divine Wisdom first shaped the lesser and humble creatures, then so developed them by the processes of evolution that the glorious person of Muhammad emerged as the most perfect creation. The name Muhammad means 'one who is most praised' or one in whom the most perfect qualities are exhibited. Thus, just as in the process of evolution Muhammad held the most elevated and sublime position, outwardly he received the best and the most excellent form of wahy, and also the most sublime and refined form of Divine love. The position of Muhammad is so exalted that neither the Messiah nor I can reach that height, which is known as the 'position of union' and the 'state of perfect unity with God'. The indications and signs given by previous prophets regarding the advent of the Prophet Muhammad all point toward that very status and position. Just as the position held by the Messiah and myself can allegorically be called one of son-ship, the position of Muhammad is so exalted that previous prophets have metaphorically said that the person who reaches that summit is a manifestation of God Himself: and his advent has been considered as the appearance of Almighty God. The Messiah has expressed this in a parable in which he said that to gather the fruit from the vineyard, the owner of the garden (God) first sent His servants, that is, those who are in the first stage of nearness to Him, which includes all those saints who lived at the time of the Messiah or those who lived in that century but a little before the time of the Messiah. When the gardeners refused to hand over the fruit, the owner of the garden, then sent his son as a means of confirmation, so the gardeners would , listen to the son and hand over the fruit to him. In this context the term 'son,' refers to the Messiah who was in the second stage of nearness to God's love, but the vine-yard-keepers even refused to give the fruit to the son, and in their pride they even killed him. The Messiah says that after this the owner of the vineyard will come himself, that is, God Himself will appear so that after killing the gardeners, He can give the orchard to such people as will hand over the fruit on time. In this parable the appearance of Almighty God in fact means the advent of Muhammad, the chosen one (may the peace of God be upon him) who was in the third stage of nearness to God[viii].

    All these stages are levels of spiritual attainment which have been referred to in simile according to each individual position; they do not signify real son-ship or actual divinity.

    FOOTNOTES:

    [i] A Clarification (Tauzeeh-e-Maraam): by Hazrat Mirza Ghulam Ahmad of Qadian, English Translation by Iqbal Ahmad, p. 19-25. Link.

    Note: Emphasis has been added by this writer variably by italics, underline and bold font.

    [ii] One of the names by which the Prophet was known.

    [iii] If 'm' is dropped from 'Ahmad', the remaining word is 'ahad', which in Arabic means 'the one God'. This symbolically expresses the Prophet's nearness to God.

    [iv] refers to Muhammad (pbuh).

    [v] ibid

    [vi] ibid

    [vii] Literally means 'spokesman'. As a theological term in Islam it means one who conveys Divine communications. Here it refers to the Prophet who was favoured with Divine revelation.

    [viii] Jesus Christ is not the only Prophet who stated that the advent of our revered leader, master and the last of the prophets is in fact the manifestation of God. Such statements are also to be found in the prophecies of other prophets regarding the Prophet (may the peace and blessings of God be upon him). The advent of the Prophet has metaphorically been referred to as the manifestation of God. At times the Prophet, being a perfect manifestation of God, has metaphorically been called 'God'. Thus we find in the Psalms of David:

    "You are the fairest of the sons of men; grace is poured upon your lips; therefore God has blessed you forever (i.e., has made you the seal of Prophets).

    Gird your sword upon your thigh, O mighty one, in your glory and majesty!

    In your majesty ride forth victoriously for the cause of the truth and to defend the right; let your right hand teach you terrible things!

    Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you.

    Your divine throne endures for ever and ever.

    Your royal sceptre is a sceptre of equity; you love righteousness and hate wickedness.

    Therefore, God, your God, has anointed you with the oil of gladness above your fellows." (45 : 2–7).

    One should bear in mind that the words of the Psalms : "Your divine throne endures for ever and ever. Your royal sceptre is a sceptre of equity'', are metaphorical expressions and their purpose is to describe the spiritual grandeur of the Prophet. Similar passages are to be found in the Book of Isaiah:

    "Behold my servant, whom I uphold, my chosen in whom my soul delights; I have put my spirit upon him, he will bring forth justice to the nations He will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. He will not fail or be discouraged till he has established justice in the earth; and the coastlands wait for his law…" (42 : 1-4)

    "The Lord shall go forth as a mighty man, like a man of war he stirs up his fury ; he shall Cry, yea, roar ; he shall prem. vail against his enemies." (42 : 13)


  3. I've no idea what Ghamidi sahib is saying but around the same time as Mirza sahib there were two Qadiri shuyukh in Turkey, Hz. Mehmet Ali Özkardeş (1895–1980), and his shaykh Hz. Ahmet Süreyya Emin (1848–1923). 

    The tombs of these two shaykhs in Yildiz Park graveyard, in Beşiktaş, Istanbul, provide evidence of the continuing vitality of the cult that surrounds them. Devotees describe Süreyya as one of the four ‘second’ pirs recognised by the Qadiriyya (the ‘first’ is ‘Abd al-Qadir himself). They deem 
    both shaykhs members of the highest category of saint. 

    Süreyya described himself as Jesus Christ, come on earth again as a great saint with the purpose of matching his spiritual maturity and perfection in the corporeal realm. 

    Accordingly, he asserted that he was endowed as Jesus had been, and could do what he had done, including raising the dead. Özkardeş described himself as ‘Mehdi Rasul’, the figure who will appear at the end of time to restore 
    righteousness for a period. Devotees report that he heard Ibn ‘Arabi telling him that he would assume this position. In Özkardeş’ words, Ibn ‘Arabi had said ‘I am giving the great news: you are Mehdi who I mention in my books.

    Devotees believe that, at the Resurrection, Muslims will wait for Özkardeş to intercede for them. Christians will wait for Süreyya, who claimed he would be able to intercede for people of all religions. [Source]

    I wonder if they faced the kind of opposition that Mirza sahib faced? It doesn't seem like it. The venom towards Mirza sahib and his followers is very disconcerting. Multiple fatawa of takfir, lectures, websites, bombings, grave desecration, and criminal sanctions are all used against his followers. So I'm glad that someone of Ghamidi's stature and influence is willing to challenge the climate of fear and insha Allah move away from this oppressive, social fascism which prevents spiritual exploration.


  4. June 16th, 2014 at 6:03 am
    From Zahid Aziz:

    Several Muslim saints long before the time of Hazrat Mirza sahib claimed to be Messiahs like Jesus, or they wrote that Messiah-like figures can arise in islam. Please see: http://www.ahmadiyya.org/sa-case/evidence/s12.htm

    The opposition to Hazrat Mirza sahib came when he declared that Jesus had died and that therefore he would not be returning in person, and that he himself (i.e. Hazrat Mirza sahib) was the Messiah promised in Hadith reports as coming among Muslims. It was this claim to be the Promised Messiah which provoked the opposition.


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