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June 29th, 2011

Interview with Maulana Abdul Mannan Omar

This article has been written and submitted by Rashid Jahangiri.

7 Responses to “Interview with Maulana Abdul Mannan Omar”

  1. June 29th, 2011 at 4:13 pm
    From Mohammed Iqbal:


    Where can we get Maulana Nooruddin’s Tafsir rendered into English by AMO?
    And the interview published in qarchives was in Urdu. Can we get an English translations (of some of them,at least)?

  2. @Mohammed Iqbal

    Maulana Nooruddin’s Tasfir is not published yet. But you can get Holy Quran translation at Amazon or call Noor Foundation. Their email address:

    If i ever find time, i’ll like to translate Abdul Manan Omar sahib’s interview. Until then you will have to get help of someone who can read  Urdu.

    Link to HQ translation on Amazon:

    Noor foundation has a website:

  3. @Rashid – Thank you for this post. Quite a historical and intellectual enlightenment.

  4. Manan Sahib clarifies the core fundamentals of Ahmadiyyat in the first few pages of his long landmark interview which sets the record straight. For those not familiar with Urdu, following are some of the highlights from the first nine pages:
    – Discussion of concepts of Nabi (-Prophet) and all its extrapolations (in context of HMGA).
    – Zilli-nabi is another name of Muhaddath.
    – Sharee-Nabi is (a bogus) extra-Quranic and extra-Islamic invention.
    – Laghvi-Nabi (prophet according to dictionary meaning) is someone who is blessed with Divine communication.
    – Abhorrence of HMGA to use of word Nabi by anyone in his movement for him.
    – According to HMGA, only that person can be called Nabi i.e. Prophet to whom Shariat could be attributed. Since he did not have shariat, hence he is not a Nabi.
    – According to HMGA Khalifa to a Divine is limited to first appointee only after the Divine – e.g. Abubakar (RA) after Muhammad (PBUH) and Nooruddin after HMGA.
    – Nooruddin used the word “successor” for his replacement after his death. He never used the word “Khalifa” for his successor.
    – The seat of power does not make one righteous, but it is the righteous on the seat who makes the seat virtuous e.g. Abubakar the righteous and Yazid the unclean, both sat on the seat of Power and were called Khalifas.
    – According to (written) will of HMGA the bank account of the organization should be managed by the Anjuman alone and not by an individual. Geographical contributions are to be managed locally and not to be centralized. QK-2 onwards violated this will and monopolized and consolidated the resources under themselves.
    – Concept of perpetual Khilafat to a Divine is an idea which cannot be attributed to HMGA (-reader guess whose idea it is?).
    – HMGA can only be judged from his own writings and not by secondary sources, even his son who attributed abhorrent hearsay to HMGA in his book Sirat-ul-Mehdi. HMGA declared that he himself would reject any of his Divine communication unless it is in congruence with the standards of Quran or Sunnah – literally “I would spit it out (and throw away) like a phlegm.”
    – According to HMGA, by rejecting him one (-the Muslim) does not go outside the fold of Islam.
    – According to HMGA, the word Ahmadiyyat is unifying word for the Ummah e.g. there a few who took the pledge of Ahmadiyyat, only a few are against his movement and majority is of those Muslims who are neither against nor for the Ahmadiyyat. “It is these who also belong to us.”
    – In 1915, Khwaja Kamaluddin (of Lahore Jamaat) approached Nawab Muhammad Ali Khan of Malerkotla (of Qadiani Jamaat) with the suggestion for unification of Q and L factions. Nawab sahib assured the unification on the only condition that the monetary assets of the unified Jamaat will be under the control of a Mirza Mehmood and not of Anjuman (-reader, guess why so?). According to Nawab sahib, the khilafat, prophet-hood (attributed to HMGA) and division of Jamaat are totally irrelevant ideas (that bear no weight in big scheme of things).
    – According to Nooruddin he had no more of an idea about the details of the funds of the Jamaat, than what an irrelevant clerk could possess.
    – In the beginning the Jamaat was small, hence HMGA himself nominated fourteen members to the Anjuman (-the governing body).
    -According to HMGA, the replacement of the Anjuman members is by election and not by nomination.
    – According to HMGA, he is not worried about from where the money will come for the organization, but his worries are that will there be trustworthy members of the Anjuman that will manage that money.
    – QK-2 onwards appoint all members of the Anjuman (-reader, guess why so?). This is exactly opposite to the (written) will of HMGA (-the founder of Ahmadiyyat).

  5. July 4th, 2011 at 7:26 am
    From Mohammed Iqbal:


    Thank you for the English summary of Abdul Mannan Omar’s interview. Kindly let us know how many children of Maulana Nooruddin’ Sahib followed the path of AMO and joined LAM?

  6. July 4th, 2011 at 7:26 pm
    From Mushtaq Malik:

    Thank you brother Ikram for your efforts in highlighting some very critical points given in the interview of Mian Abdul Mannan Omar Sahib (Marhoom) and rendering them into English. Hopefully one day the whole of the interview shall be translated into English for the benefit of all those who cannot read and write Urdu.

  7. July 4th, 2011 at 9:19 pm
    From Zahid Aziz:

    It was not until 1925 that Mirza Mahmud Ahmad ensured that he had acquired complete control over the Anjuman. At that date he made a lengthy speech, saying that the Anjuman even at that time, eleven years after he became the khalifa, was still (on paper) in a position to override his orders. See extracts from speech here:

    An extract:

    “Because the institution of khilafat was not included in the basic principles of the Jama‘at, the movement lives in the constant danger which can turn pledged members into non-pledged members, and by the stroke of the pen of ten or eleven men Qadian can at once become Lahore.”