The Lahore Ahmadiyya Movement Blog

Miracles, Myths, Mistakes and MattersSee Title Page and List of Contents

See: Project Rebuttal: What the West needs to know about Islam

Refuting the gross distortion and misrepresentation of the Quran, the Prophet Muhammad and Islam, made by the critics of Islam

Read: Background to the Project

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November 10th, 2022

Followers of Muslim saints admit the saints used word ‘prophet’ for non-prophets

Famous Muslim saints and renowned spiritual figures in the history of Islam had applied the words nabi (prophet) to themselves and to certain great Muslims, and had used the word nubuwwat (prophethood) to refer to their rank. Their followers and devotees of the present time admit this, and they put forward explanations that this does not mean that these saints believed that prophets can come after the Holy Prophet Muhammad.

The Founder of the Ahmadiyya Movement, Hazrat Mirza Ghulam Ahmad, had used these words in exactly the same way and had himself given the clearest explanation: that it is allowable to apply them in a metaphorical or linguistic sense; while the fact remains that no prophet can come after the Holy Prophet Muhammad. The anti-Ahmadiyya Ulama and propagandists ignore his explanations and accuse him of denying the finality of prophethood, but in the cases of their own accepted spiritual leaders they resort to the same kind of explanations which he gave.

Here are two examples of this.

1. Farid-ud-Din Ganj Shakar (d. 1265) wrote in a poem:

“I am wali (a saint), I am Ali, I am nabi (a prophet)”.

See book Haqiqat Gulzar Sabiri, first published 1886, sixth edition, 1983, p. 414. This book is available online. See the relevant page at this link (first column, 3rd verse).

Thousands of people every year visit the shrine of Farid-ud-Din Ganj Shakar in Pakpattan, Pakistan, which is administered by a department of the government of Pakistan. Qawwali singers at the shrine sing this poem to the visitors.

Recently, a spiritual leader, Pir Nasir-ud-Din, has presented an explanation of this verse in the following video in Urdu:

(a) The Pir says he was asked by one of the qawwali singers to explain this verse because people raise objections to it. The Pir says he told him not to  concern himself with this and just keep on singing the verse (see video clip from 0:20 to 0:25 secs).

This, then, is the standard they apply to their own saints, that if you see them calling themselves nabi, just don’t get concerned and there is no need to answer anyone’s objections to it. In case of Hazrat Mirza Ghulam Ahmad, their standard is that this is a most serious violation of Islam and he must be condemned as kafir for doing it.

On the other hand Hazrat Mirza Ghulam Ahmad did get concerned about his followers using the words nabi and rasul for him and he advised: “As these words, which are only in a metaphorical sense, cause trouble in Islam, leading to very bad consequences, these terms should not be used in our community’s common talk and everyday language” (see his letter in Al-Hakam, 17 August 1899).

(b) The Pir goes on to add, as a preamble, that these words were written by one of the spiritual elite, a special man of God, and the common people have started raising a hue and cry about it. But, says the Pir, what they are objecting to was written by a great Sufi saint who was a staunch and strict follower of the Holy Prophet. (See video clip from 0:36 to 0:56 secs.)

But the same principle is not applied to Hazrat Mirza Ghulam Ahmad. His opponents put aside the established fact that he was a great servant of Islam and focus just on his use of these words. In his case, no follower of his needs to devise any interpretation of why he used these words because he has given his own interpretation repeatedly and clearly.

As to the common people misunderstanding the use of these words, Hazrat Mirza Ghulam Ahmad wrote: “To use a word in a non-real sense, and to employ it in speech according to its broad, root meaning, does not imply heresy (kufr). However, I do not like even this much, for there is the possibility that ordinary Muslims may misunderstand it” (Anjam Atham, footnote, p. 27).

(c) According to the Pir’s explanation, Farid-ud-Din is not referring to his own person as an individual, but to the whole of humanity, meaning that it is human beings who have been created with the potentiality to become a saint or prophet. He also makes a distinction between the physical body of Farid-ud-Din and the spirit which was within it, the spirit which was full of light bestowed upon it by God.

This is not much different from the explanations given by Hazrat Mirza Ghulam Ahmad about the use of the word nabi for him, that it applies in the sense of zill and burooz. For example, he wrote in Ayk Ghalati Ka Izala: “God has called me nabi and rasul again and again, but in the sense of burooz. My own self does not come into it, but that of the Holy Prophet Muhammad. It was on this account that I was called ‘Muhammad’ and ‘Ahmad’. So prophethood and messengership did not go to another person. What belonged to Muhammad remained with Muhammad, peace and blessings be upon him.”

2. Jalal-ud-Din Rumi (d. 1273) in his widely-acclaimed and frequently-quoted Persian work Masnavi has applied the words nabi and nubuwwat to people among Muslims after the Holy Prophet Muhammad. An Urdu translation of Masnavi by Maulana Qazi Sajjad Husain was published in Lahore, with an introduction by the translator. It is dated 9 September 1974, which by co-incidence is just about the time that the Pakistan National Assembly declared Ahmadis as non-Muslim after concluding that their Founder had claimed to be a prophet.

In his introduction Maulana Qazi Sajjad Husain writes:

“According to Rumi there is a class of prophets and saints to whom more secrets are revealed than to the intellectual thinkers. He says: ‘Besides the intellect and the life of humans in general, there is another kind of life in the nabi and the wali’.” (p. 22)

Immediately after this, Maulana Qazi Sajjad Husain tells us that, while the ordinary people consider wahy as being granted only to prophets, and ilham as being the revelation to saints, yet Rumi “makes no distinction between wahy and ilham”. He adds that because the ordinary people believe that wahy only comes to prophets, Sufis use the term ‘wahy of the heart’ for revelations to saints. He quotes Rumi as saying that, although wahy is received by the saints: “To hide this from the ordinary people, Sufis call it wahy of the heart.” (p. 23)

We may note here that Hazrat Mirza Ghulam Ahmad is accused of claiming to be a prophet because he used the word wahy for his revelations. But as we learn here from Maulana Qazi Sajjad Husain, Jalal-ud-Din Rumi applies the term wahy to the revelation of the saints as well.

Then Maulana Qazi Sajjad Husain writes:

“The word nabi is generally used with a special meaning but Rumi uses the word nabi for reformers (muslihin) of a high rank as follows:

‘In the way of goodness, be anxious to render service to humanity, so that you may attain nubuwwat while being in the Muslim Umma.’

In Rumi’s terminology, the words nabi and wahy have such a wide meaning which is much broader than the technical meaning.”

Hazrat Mirza Ghulam Ahmad also wrote several times about the “special meaning” or “technical meaning” of the words nabi and rasul, as distinct from their “wide” and “broader meaning”. These words applied to him, he stated repeatedly, in their wide and broad sense, and not in their special and technical meaning. He wrote:

“The words nabi and rasul [about me] are figurative and metaphorical. Risalat in the Arabic language is applied to ‘being sent’, and nubuwwat is to expound hidden matters or truths and fine points upon receiving knowledge from God. So, bearing in mind a significance of this extent, it is not blame-worthy to believe in the heart in accordance with this meaning. However, in the terminology of Islam, nabi and rasul mean those who bring an entirely new Law (shariah), or those who abrogate some aspects of the previous law, or those who are not called followers of a previous prophet, having a direct connection with God without benefit from a prophet. Therefore, one should be vigilant to see that the same meaning is not taken here.” (His letter in Al-Hakam, 17 August 1899).

So, at the very time in 1974 when the Pakistan National Assembly was deciding that Hazrat Mirza Ghulam Ahmad claimed to be a prophet because of using the nabi and rasul about himself, Maulana Qazi Sajjad Husain was writing the introduction to his Urdu translation of Jalal-ud-Din Rumi’s Masnavi, explaining in it that Rumi had applied these words to persons among the Muslims, and justifying Rumi’s use by giving the same reasons as those given by Hazrat Mirza Ghulam Ahmad. But it should be noticed that in case of Hazrat Mirza Ghulam Ahmad he himself gave the explanation, and it was not the followers who came up with it later.

— Zahid Aziz

August 12th, 2022

Scan of reference required from ‘Badr’

From: Honest Inquirer Saleem

Salam! I need some help.

On October 9, 1910, a delegation of Ahmadi scholars went on a tour of Uttar Pradesh and this delegation was headed by Hadhrat Maulavi Syed Sarwar Shah and included people like Hadhrat Mufti Muhammad Sadiq, Khawaja Kamal-ud-Din, and Maulavi Sadruddin. When the delegation arrived in Lucknow, it had a meeting with Maulana Shibli No‘amaani, who made a special reference to Maulana Hakeem Noor-ud-Deen, who, at that time, was the head of Ahmadiyya Jama‘at. Maulana Shibli No‘amaani said, “Maulavi Hakeem Noor-ud-Deen is a giant among scholars and I have a keen desire to meet him and, as a matter of fact, I had decided to leave for Qadian but the visit was put off due to an accident.” (AlBadr, October 27, 1910)

This is a very interesting statement by Shibli Nomani calling Maulana Noor ud Deen(RA) a giant among scholars. However when I showed this to a Deobandi he asked for a scan. I tried looking in the badr archives saved from but october 27 1910 and october 22 1910 are literally missing which is extremely strange since this website has quoted it before: 

Here is the conversation between shibli nomani and muhammad sadiq above which is taken from al badr october 27 1910:

Since I could not furnish proof he ended up saying that Noor-ud-Deen(RA) and other ahmadi scholars were nobodies.

Could you please attach the al badr october 27 1910 and october 22 1910 scans as a pdf or an image so it can not be lost to time. JazakAllah and I appreciate the preservation of history that is currently going on through this site.

July 8th, 2022

Eid-ul-Adha Message, July 2022, by Dr A.K. Saeed, Head of the Lahore Ahmadiyya

At this link see the Eid-ul-Adha Message, July 2022, by Dr A.K. Saeed, Head of the Lahore Ahmadiyya.

May 3rd, 2022

Eid-ul-Fitr Message, May 2022, by Dr A.K. Saeed, Head of the Lahore Ahmadiyya

At this link see the Eid-ul-Fitr Message, May 2022, by Dr A.K. Saeed, Head of the Lahore Ahmadiyya.

April 2nd, 2022

Ramadan Daily Quran Studies, 2022

Welcome to the Ramadan Daily Quran Studies for 2022

The theme for this year’s Studies is the fundamental practices of Islam. The studies start with fasting and then move on to prayer, charity, pilgrimage and jihad.

For these studies, which are added daily during Ramadan, please visit:

March 11th, 2022

References to poetic verses by Hazrat Abu Bakr and Hazrat Ali

An enquirer by the posting name of ‘Mujahidekabir’ has asked, regarding the following quotations in our publication The Death of Jesus (by Maulana Hafiz Sher Mohammad, translated into English by me), that the references have not been provided. These quotations are on pages 35-36 of the book available at this link.

I. The Khalifas

1. Hazrat Abu Bakr Siddiq, God be pleased with him, said:

Aina Musa, aina Isa, aina Yahya, aina Nuh,
Anta ya siddiq ‘as-in tub ila-l-maula al-jalil. 

“Where is Moses, where is Jesus, where is Yahya, where is Noah, [i.e., they have all died], So you, O sinner Siddiq, repent to your Glorious Lord.”

2. Hazrat Ali, God be pleased with him, said:

Al-mautu la walid-an wa la walad-an,
hadha-s-sabilu ila an la tara ahad. 

Kana-an-nabi wa lam yakhlud li-ummati-hi
lau khallad-Allahu khalq-an tablahu khalada. 

“Death spares not the father, nor the son, it is the path that leaves not anyone.

He (the Holy Prophet) was a prophet, yet he did not remain with his umma forever,

Had anyone before him lived forever, he (Holy Prophet) too would have lived forever.”

The first quotation can be seen at this link. This link gives a complete poem by Hazrat Abu Bakr. The verse we quote is the last one, and I copy and paste it below from that page:

این موسٰیؑ این عیسٰیؑ این یحیٰیؑ این نوحٍؑ
(کہاں ہیں موسیٰؑ کہاں ہیں عیسیٰؑ کہاں ہیں یحییٰؑ کہاں ہیں نوحؑ)

اَنتَ یا صدیقؓ عاصٍ تُب اِلٰی المولٰی الجلیل
(تو اے گنہگار صدیق توبہ کر بزرگ و برتر اللہ سے)

The second quotation is available at this link. Again, I copy and paste it below from that page:

المَوتُ لا وَالِداً يُبقي وَلا وَلَداً
هَذا السَبيلُ إِلى أَن لا تَرى أَحَدا

كانَ النَبِيُّ وَلَم يَخلُد لِأُمَّتِهِ
لَو خَلَّدَ اللَهُ خَلقاً قَبلَهُ خَلَدا

July 19th, 2021

Discussion about the “quranguide” blog

Please see the questions and answers below.

May 14th, 2021

Ruyat-i hilal: Well, what I said would happen in Pakistan, DID happen!

Please see my post below from 25 April 2021.

What I had said in that post, on the basis of scientific data, proved exactly correct: “This year 2021, in Pakistan on the evening of 12 May … the [Ruyat-i Hilal] Committee will find it very difficult to accept any report of sighting as correct.”

That is why it took the Committee 4½ hours to reach a decision!

The Ruyat-i Hilal Committee deliberated for about 4½ hours after sunset on 12 May 2021 (29th Ramadan there). Pakistan government’s meteorological department was announcing that the age of the moon was so short (i.e. length of time elapsed since birth of the new moon) that the crescent could not possibly be seen by the human eye or even by telescope. At 11.30 pm local time, after even tarawih prayers had finished, the Committee announced that it was accepting as correct the various reports of moon sighting it had received and hence Eid would be next day on the 13th.

The comedy is that, while the day in Islam begins at sunset, it was announced 4½ hours after this time, after the Islamic day had begun, that this day is not 30th Ramadan but 1st Shawwal!

The only justification for holding Eid on 13 May was that calculations showed that the moon was new. But not wishing to admit this simple truth, the Committee accepted erroneous reports, provably erroneous reports, that the moon had been sighted.

I may add that in the UK since 1978 the Lahore Ahmadiyya branch has been using the published scientific data about the moon to set the Eid date many months in advance. I know because I have been doing it!

So this year in Pakistan, those very strong believers in sighting the moon by eye found themselves setting an Eid day which is only justifiable by the known scientifc data and not at all by sighting.

— Zahid Aziz

Further to the above, the previous Chairman of the Ruyat-i Hilal Committee, Mufti Muneeb-ur-Rehman, has refused to accept that Eid should have been on 13 May since the moon could not have been sighted on 12 May and the sighting reports are erroneous. He has asked all Muslims in Pakistan to observe a missed fast on 14 May.

See: Geo TV News  ♦  The TribuneSamaa TV

April 25th, 2021

Sighting the Moon (Ruyat-i Hilal)

I saw an interview with the new chairman of the Ruyat-i Hilal Committee of Pakistan, Maulana Abdul Khabir Azad, on GEO TV. He stated that the arrangements for determining the new moon will now be such that there will not be any disagreement in the country about the date of Eid. He also disclosed that the work of this Committee costs the government 4 million Rupees (I am not sure if he meant annually or on each occasion).

I don’t know what solution the Maulana has devised, but the real problem is due to the fact that while scientific data can tell us for certain which evening it is when the moon will be new, the question of whether the new moon will be visible is not a matter of certainty, but probability.

This year 2021, in Pakistan on the evening of 12 May, which will be 29th Ramadan there, the age of the moon at sunset will be about 19 hours. It might be possible to sight it using a telescope, but sighting it with the naked eye will be almost impossible. Consequently, the Committee will find it very difficult to accept any report of sighting as correct.

So the Committee may well announce on 12 May that the moon has not been sighted. Unfortunately for them, since the age of the moon on the evening of 13 May will be about 43 hours and it will be out in the sky for about 90 minutes after sunset, people observing it will wonder how such a large and long-lasting crescent can be the new moon.

Therefore, objections will arise whichever date is selected! And the same has happened several times in previous years.

The solution is found in a very short verse of the Holy Quran: “The sun and the moon follow a reckoning (a ḥisāb)” (55:5).

Muslims happily follow the first part of this verse. Hence times of starting and ending the daily fasts are published. If it is cloudy, no one is worried about finding out when the sun will set and when they can end their fast. Unfortunately, Muslims in general are not willing to follow the second part of this verse, about the moon. On the basis of one or two hadith reports on this issue, they are setting aside and ignoring the guidance of the Quran.

It is a matter of deep embarrassment that while Muslims are found to be discussing every year whether the new moon has been sighted, non-Muslim nations (dubbed by Muslims as kafir) reached that same moon more than fifty years ago, and today they are able to send machines to the planet Mars, several hundred times further away than the moon is, and move them about by remote control.

— Zahid Aziz