Hadith & Alleged Death of Jesus -5 (Jesus dead like Moses?)

Qadianis quote another saying:

“Had Moses or Jesus been alive, they would have had to follow me” (Al-Yawaqit wal-Jawahir, p. 240; Fath al-Bayan, vol. 2, p. 246; Tafisir Ibn Kathir, under verse 81 of AI Imran).’

The Truth:

The wording in Tafsir Ibn Kathir is:

لَوْ كَانَ مُوسَى وَعِيسَى حَيَّينِ لَمَا وَسِعَهُما إلا اتِّباعِي

‘If Moses and Jesus had been alive, they would have no choice but to follow me.’

There are certain issues with the narration and its meaning which can be easily understood if one is not preoccupied to believe in something;

1- This narration with a mention of Jesus (PBUH) along with Moses (PBUH) has absolutely no chain recorded anywhere, thus its totally baseless. Truly only the followers of a baseless religion refer to baseless narrations. The proof of burden is upon the Qadianis to show us the complete chain of any such narration that makes a mention of Jesus (PBUH).

2- Even if we, just for the sake of argument, give some consideration to this narration, we have to take it along other narrations on the same lines. Infact there are reliable narrations but they mention Moses (PBUH) only and not Jesus (PBUH). The Holy Prophet (PBUH) said:

لَوْ كَانَ مُوسَى حَيًّا بَيْنَ أَظْهُرِكُمْ مَا حَلَّ لَهُ إِلَّا أَنْ يَتَّبِعَنِي

“If Moses were alive amongst you, he would have had no option but to follow me.”
(Musnad Ahmad 14104. Musnad Abu Ya’la Hadith 2081. Tafsir Ibn Kathir 2/68. Shaykh Hamztul Zain classified it as Hasan in his classification of Musnad Ahmad 11/500 pub. Dar al-Hadith Cairo, 1995)

Now even if we consider Jesus (PBUH) along with Moses (PBUH) in the above narration it still doesn’t go with the Qadiani belief. The Hadith clearly uses the words بَيْنَ أَظْهُرِكُمْ i.e. ‘Amongst you’. This implies that if Moses (PBUH) and Jesus (PBUH) come alive amongst us, they would have no choice but to follow our Last Holy Prophet (PBUH). This way it has nothing to say if either of them is alive anywhere or not. It can only be taken to mean that they are not alive ‘amongst us’ which needs no further proof. Moreover, it is an established belief among Muslims that once Jesus (PBUH) will descend from the Heavens and live ‘amongst us’ he will only follow the Law brought by the Holy Prophet (PBUH).

3- This statement doesn’t say Moses & Jesus, peace be upon them both, are indeed in the same condition. It only stresses that if either of them were in a certain similar situation i.e. if they come amongst us, the Ummah of the Last Prophet (PBUH), they will but have to follow the Holy Prophet in the Law.

All this shows the superficiality and absurdness of Qadiani evidences!


Hadith & Alleged Death of Jesus -4 (Did he die at the age of 120?)

Qadianis say that Jesus (PBUH) died at the age of 120. They refer to a certain narration. In the following lines we unveil the truth about the narration and the fragility of Qadiani belief. They say:

Aishah (God be pleased with her) said that, in his illness in which he died, the Holy Prophet (peace and blessings of Allah be upon him) said: `Every year Gabriel used to repeat the Quran with me once, but this year he has done it twice. He has informed me that there is no prophet but he lives half as long as the one who preceded him. And he has told me that Jesus lived a hundred and twenty years, and I see that I am about to leave this world at sixty’ ” (Hajaj at-Kiramah, p. 428; Kanz al-Ummal, vol. 6, p. 160, from Hazrat Fatima; and Mawahib al-Ladinya, vol. 1, p. 42)

The Truth:

Actually the narration comes from Mu’jam Tabarani Kabeer. Its a part a longer narration. Its last part relevant to our discussion here goes as:

وَأَخْبَرَنِي أَنَّهُ أَخْبَرَهُ أَنَّهُ لَمْ يَكُنْ نَبِيٌّ إِلا عَاشَ نِصْفَ عُمَرَ الَّذِي كَانَ قَبْلَهُ، وَأَنَّهُ أَخْبَرَنِي أَنَّ عِيسَى ابْنَ مَرْيَمَ عَاشَ عِشْرِينَ وَمِئةَ سَنَةٍ وَلا أُرَانِي ذَاهِبًا عَلَى رَأْسِ السِّتِّينَ

“And I have been told that there is no Prophet after other Prophet but he lives a life half then the one who lived earlier. And I have been told that Jesus, the son of Mary lived for a hundred and twenty years and I do not see myself but approaching sixties”
(Mu’jam Tabarani Kabeer Hadith 18464, Tarikh Damishq 47/481-482 quoted in Kanz Al-Ummal 11/479 H.32262 & 13/676 H.37732)

Issues with this narration:

1) According to rules of narration (riwayah): Hafiz Haithmi has called it Daeef (i.e. unauthentic). After quoting this narration he writes:

رواه الطبراني باسناد ضعيف ، وروى البزار بعضه أيضا وفى رجاله ضعف

“Tabarani narrated it with a weak chain and Bazzar also narrated some part of it and in its chain (also) is weakness.”
(Majma’ Al-Zawai’d Wa Manba Al-Fawai’d 4/67, Chapter on the illness and death of the Prophet)

2) In the light of rationality (diraya): According to the principle of diraya (i.e. rationality) as well, this narration is not acceptable. The narration gives the notion as if every Prophet lives half the age of the Prophet immediately before him. This cannot be true and thus can never be uttered by the Noble and Truthful Prophet (PBUH). If Jesus (PBUH) lived for 120 years then John the Baptist (Yahya A.S.) should have lived for 240 years but he lived less then the period Jesus (PBUH) remained on Earth. Moreover following this cycle we have to believe that Adam (PBUH) perhaps lived millions of years which cannot be true.

3) Moreover there is a lot of confusion regarding the wording of the of the narration which is even otherwise weak. In Ibn Asaakir’s Tarikh Damishq (47/482) and Ibn Saa’d’s Tabaqaat Al-Kubra (2/195) there are narrations that tend to convey as if Jesus (PBUH) lived for 150 years. Indeed  these narrations are also of dubious narration like the one about 120 years.
Ibn Asaakir after quoting both these narrations says:

كذا في هاتين الروايتين والصحيح أن عيسى لم يبلغ هذا العمر

“It’s like that in these two narrations [about 120 & 150 years] and the truth is that Jesus (PBUH) did not reach this age.”
(Tarikh Damishq 47/482)

To turn the tables, let me ask why do the Qadianis not take the narration in full and apply it to other issues? Does it not say, “And I have been told that there is no Prophet after other Prophet but he lives a life half then the one who lived earlier”? While it does, how could Mirza Qadiani be a Prophet for according to this narration  if there ever was to be any Prophet after the Holy Prophet Muhammad (PBUH), he would live only 31 or 32 years, half of the Prophet’ (PBUH) age i.e. 63 years while Mirza lived far more. Verily this proves the fragility of Qadiani arguments.

May Allah guide everyone!


Hadith & Alleged Death of Jesus -3 (Death within a century?)

Qadianis often use two Ahadith to deceive people about the death of Prophet Jesus (PBUH). Below are the two Ahadith and the facts about them.

1) First narration they bring forward is:

“There is no one alive today but will be dead before a hundred years have passed over it” (Muslim, Kunz al-Ummal, vol. 7, p. 170).

The Truth:

The Hadith infact relates to only those who lived on earth.

عَنْ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُا سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ …مَا عَلَى الْأَرْضِ مِنْ نَفْسٍ مَنْفُوسَةٍ تَأْتِي عَلَيْهَا مِائَةُ سَنَةٍ

Jabir bin Abdullah narrates that the Prophet (PBUH) said: “..none upon the earth, the created beings (from amongst my Companions), would survive at the end of one hundred years” ..
(Sahih Muslim, Hadith 4606. Kanz al-Ummal 14/191, H.38336)

In Sahih Muslim same has been narrated in the reports of, 1) Abdullah bin Umar (Hadith 4605, Kanz al-Ummal 38344) and 2) Abu Said (Hadith 4608. Kanz al-Ummal 38341). All these narrations have the words عَلَى الْأَرْضِ (On the earth). This no way supports the Qadiani belief against the Islamic belief because we Muslims do not hold that Jesus (PBUH) is alive on earth, we say Jesus (PBUH) is in the Heavens.

This explodes the Qadiani argument.

2) They also twist the wording of another Hadith and quote it as:

“The Holy Prophet (peace and blessings of Allah be upon him) said: `Allah sends a wind every hundred years which takes the soul of every believer’. This hadith is sound in transmission” (Mustadrak, vol. 4, p. 475).

The Truth:

Actually the Hadith goes as:

إن لله ريحا يبعثها على رأس مائة سنة تقبض روح كل مؤمن
“Verily Allah will send a wind at the beginning of a century which will take away the soul of every believer.” (Mustadrak Hakim, Hadith 8543, quoted in Kanz al-Ummal 14/194, H.38345)
Wrong translation by Qadianis:

Actually Qadianis mistranslate this Hadith, they make it;

‘Allah sends a wind every hundred years which takes the soul of every believer’

This translation is erroneous on two accounts;

1) The wording does not necessarily give the continuous sense as if it is a rule and the wind comes time and again in cycles. The Hadith wording is just like we read in the Quran, Surah Hajj verse 7, وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ i.e. ‘that Allah will raise up all who are in the graves.’

2) There is nothing in the actual Arabic wording that says ‘every century.’ The word that means ‘every’ is not found in this Hadith so it’s wrong to assert that the wind comes at the start of every century. This becomes clearer if we compare it with a Hadith that tells us about Reformers whom Allah will raise at the beginning of every century. The Hadith goes as;

إن الله يبعث لهذه الأمة على رأس كل مائة سنة من يجدد لها دينها

The Prophet (PBUH) said: ‘Allah will raise for this community at the end of every century the one who will reform its religion for it.’..
(Sunan Abu Dawud, Hadith 4291. Albani classified it as Sahih)

Now anyone can see the difference in the Arabic wording, the Hadith about reformers uses words ‘كل مائة سنة’ while the one about the wind uses only, ‘مائة سنة’. This difference certainly implies that the reformers will come at the beginning of every century but the wind will come at the beginning of a century.

And if Qadiani twisting is true, it would mean that no person lives for more then 100 years but it’s not like that. Many people do live for years more then a hundred; thus proved that their interpretation is utterly wrong for a true Prophet like our beloved Prophet Muhammad (PBUH) would never make a false statement. It is only the prerogative of the false prophets like Mirza Ghulam Ahmed of Qadian.

Thus proved that Qadiani translation is absolutely wrong and a fabrication.

True meaning of the Hadith:

The Hadith in actual refers to the End of Times i.e. it refers to the wind which is mentioned in other Ahadith also and will come near the End of Times and take away the soul of every believer before the terrible Trumpet is blown.

Al-Manawi in his commentary to Jami’ al-Saghir says;

المراد أن ذلك يكون في آخر الزمان على رأس قرن من القرون

‘It means it will happen near the End of the Times at the beginning of one of the centuries.’.. (Faidh al-Qadeer 2/610, Hadith 2362)

This wind is also mentioned in other Ahadith e.g.

Holy Prophet (PBUH) said;

كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ
‘…at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.’… (Sahih Muslim, Hadith 5228)

So the Hadith in question gives only a piece of additional information that when this wind will come it’ll be the beginning of some century and that’s all. Otherwise there is nothing too novel or important about this particular Hadith.

For Qadianis only: MGA died in 1326 A.H. so if the Qadiani interpretation is true also proves that MGA was not a true believer, which is true even otherwise, for he did not die in the beginning of the century and actually lived through over a quarter of it.

Truly absurd and incoherent are the arguments they bring forward!


Hadith & Alleged Death of Jesus -2 (All Prophets had to die?)

Here is another Qadiani argument and its refutation. This is how they put it on one of their websites:

In his last illness, during which he died, the Holy Prophet (peace and blessings of Allah be upon him) entered the mosque with the support of two men to make the following address:  “O people! I have heard that you fear the death of your Prophet. Did any Prophet before me live on so that I should be expected to live on amongst you? Listen! I am about to meet my Lord, and so will you. So I bid you to treat well the early muhajirs.” (AI-Nawar ul-Muhammadiyya min al-Muwahib lil-Dinniyya, Egypt, p. 317).

The Truth:

Here is the actual text of the narration with reference to the  original source and truth about its authenticity.

أيها الناس بلغني أنكم تخافون من موت نبيكم هل خلِّد نبي قبلي فيمن بعث إليه فأخلد فيكم؟، ألا إني لاحقٌ بربي، وإنكم لاحقون به، وإني أوصيكم بالمهاجرين الأولين خيراً

“O people! It has reached me that you fear death regarding your prophet. Did any prophet before me live for ever that I should live forever amongst you? Lo! I am about to meet my Lord, so shall you meet Him. And I bid you to be good to the the early Emigrants.”

(Ahmad bin Muhammad Qastalani, Mawahib lil-Diniya vol.4 p.532, Makteb Al-Islami, Beirut 2004..&..Yusuf bin Ismail Nabhani’s Anwaar-i-Muhammadiya min Mahab lil-Diniya p.386, Darul Kutab Al-Ilmiyah, Beirut 1997)

Truth about the Narration:

Qastalani has not given any chain to this narration, he rather quotes it from Al-Fakihi’s Al-Fajar Al-Munir who in turn quotes it from Saif bin Umar’s book Al-Riddah wal-Futuh.
(Al-Zarqani, Sharah Mawahib lil-Diniya, vol.12 pp.110-111, Darul Kutab Al-Ilmiyah, Beirut 1996)

The same can be verified from Al-Fajar Al-Munir p.119 pub. Makteba Mishkaat Al-Islamiyah.

Scholarly views about Saif bin Umar:

Here are views of scholars about Saif bin Umar, the person whose book, Al-Riddah wal-Futuh, is the actual source of this narration:

Al-Mizi quotes the opinions of different scholars about him;

“Abbas Al-Dauri narrated from Yahya bin Ma’een:'[He is] weak in Hadith.’
Abu Hatim said: ‘[He is] Matrook (i.e. Rejected)’
Abu Dawud said: ‘He has nothing.’
Nasai’ and Darqutni said about him: ‘Weak’
Ibn Hibban said: ‘He comes up with fabricated narrations attributed to trustworthy narrators.'”

(Tehzib Al-Kamal 12/324 No. 2676)

Tirmidhi said: ‘[He is] Majhool’ (Jami’ Tirmidhi H.3866)

Ibn Hujr also quotes critical views of various scholars about him;

“Ibn Hibban accused him of heresy.
Hakim said: ‘He is accused of heresy. And he is disconnected in his narrations’
Barqani narrated from Darqutni: ‘[He is] Matrook (i.e. Rejected)'”

(Tehzib Al-Tehzib 4/259 No.517)

For this reason if you see the recent editions of the book Mawahib lil-Diniya e.g. one with research of Shaykh Salih Ahmad Al-Shaami referenced above you’ll clearly find this narration under the heading ‘Weak Hadith.’

In fact a weak narration like this coming through a person so severely criticized by the experts of the science of narration can never be reliable or brought as evidence except by those who are themselves of such character.


Hadith & Alleged Death of Jesus -1 (Meaning of Tawaffa)

Qadianis use a Hadith from Sahih Bukhari in an attempt to support to their false belief regarding Jesus’ (PBUH) death. Following is an excerpt from a Qadiani site:

It is reported from Ibn Abbas that the Holy Prophet said in a sermon:… Then I shall say, as did that righteous servant of God (i.e. Jesus): I was a witness of them so long as I was among them, but when Thou didst cause me to die (tawaffaitani) Thou wast Watcher over them’… ‘
The last words of the Holy Prophet (peace and blessings of Allah be upon him) (`I was a witness of them …’) are taken from a verse of the Holy Quran where Jesus is quoted as replying in these very words on the Day of Judgement. It is agreed by all Muslims that, when these words are used by the Holy Prophet in the above hadith, the meaning of tawaffaitani occurring there is “Thou didst cause me to die”. So, obviously they have the same meaning when used by Jesus, i.e., Jesus was taken from his people by death, not by rising alive to heaven.

The Truth:

Below is the complete text of the Hadith and its true explanation.

عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ خَطَبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ … وَإِنَّهُ يُجَاءُ بِرِجَالٍ مِنْ أُمَّتِي فَيُؤْخَذُ بِهِمْ ذَاتَ الشِّمَالِ فَأَقُولُ يَا رَبِّ أُصَيْحَابِي فَيُقَالُ إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ فَأَقُولُ كَمَا قَالَ الْعَبْدُ الصَّالِحُ {وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ} فَيُقَالُ إِنَّ هَؤُلَاءِ لَمْ يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ

Ibn Abbas: The Prophet (PBUH) delivered a sermon and said, “…Lo! Some men from my followers will be brought and taken towards the left side, whereupon I will say, ‘O Lord, (these are) my companions!’ It will be said, ‘You do not know what new things they introduced (into the religion) after you.’ I will then say as the righteous pious slave, Jesus, said, ‘I was a witness over them while I dwelt among them when Thou didst take me up Thou wast the Watcher over them, and You are the Witness to all things.’ (5: 117) Then it will be said, ‘(O Muhammad) these people never stopped to apostate since you left them.”
(Bukhari, Kitabul Tafsir, Hadith 4259)

Qadianis argue that as the word تَوَفَّيْتَنِي ‘tawaffaitani‘ with reference to the Holy Prophet (PBUH) means physical death, it must have the same meaning with regards to Prophet Jesus (PBUH). But this is simply absurd and here I explain why;

1) When Holy Prophet (PBUH) said, , I will say just as the pious slave Jesus said..’, clearly he sought a parallel only in the sayings and the not their whole context and implications. This is just as if someone who has been extremely successful in debating various religions and cults on a certain forum, when asked to comment about his achievements, pronounces;  ‘I would rather say just as Julius Caesar said, ‘I came, I saw, I conquered.’ Most certainly he does not mean that he actually won a battle against the Army of Pharnaces II of Pontus, or does he?

2) The word كَمَا ‘kama‘ between two phrases does not make them exactly same. For instance, in another Hadith we read;

عن أبي واقد الليثي أن رسول الله صلى الله عليه وسلم لما خرج إلى حنين مر بشجرة للمشركين يقال لها ذات أنواط يعلقون عليها أسلحتهم فقالوا يا رسول الله اجعل لنا ذات أنواط كما لهم ذات أنواط فقال النبي صلى الله عليه وسلم سبحان الله هذا كما قال قوم موسى اجعل لنا إلها كما لهم آلهة والذي نفسي بيده لتركبن سنة من كان قبلكم

Abu Waqid Laythi (RA) reported that when the Prophet (PBUH) went out for the Battle of Hunayn, he passed by a tree belonging to the polytheists. It was known as Dhat Anwat. They used to hang down their weapons over it. The companions said, “O Messenger of Allah, make for us a Dhat Anwat as there is for them a Dhat Anwat.” He said, “Glory be to Allah! This is just as what the people of Moses (PBUH) said, ‘Make for us a god as there is for them a god.’ By Him who has my soul in His hand, you will perpetrate the practices of the people gone before you.” (Jami’ Tirmidhi, Kitabul Fitan, Hadith 2180. Albani classified it as Sahih)

In this Hadith Holy Prophet (PBUH) termed the wish of the pious companions to have a tree nominated to hang weapons on, akin to the wish of the people of Moses (PBUH) to have pagan deity like a certain people. Obviously the Prophet (PBUH) did not mean that both wishes were exactly same rather, it only pointed to the same spirit of following the ways of disbelievers.

In the same way the Hadith in question does not mean that both Jesus and Muhammad, peace be upon them both, experienced same kind of ‘tawaffa’. It rather points out to the fact that both were not present among their people when they deviated.

3) Further, it is NOT necessary that ‘tawaffaitani’ means the same everywhere. According to linguists and scholars e.g. Abu Al-Baqa and Ibn Taymiya ‘tawaffa‘ has various meanings i.e. 1) To take in full, 2) Sleep and 3) Death. And the fact that one word may have different meanings for different subjects is proved from Quran. Infact in Surah Ma’ida’s same passage we read that Jesus (PBUH) will say;

فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ

“Thou knowest what is in my heart, Thou I know not what is in Thine [heart].” (Quran 5:116)

Here same word i.e. نَفْسِ ,translated as heart or mind, is used for Allah (SWT) and Jesus (PBUH). Does that mean that نَفْسِ (i.e. heart/mind) of Allah (SWT) and Jesus (PBUH) is exactly of same nature?

[Exactly is our Lord above all what they suggest]

Or as we read in Quran 33:43;

هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ

“He it is who sends salat (His blessings) on you, and his angels too (ask Allah to bless and forgive you)”

Most certainly here صلاة has different meanings with regards to Allah (SWT) and the angels. Ibn Kathir writes:

والصلاة من الله ثناؤه على العبد عند الملائكة، … وقال غيره: الصلاة من الله: الرحمة … وأما الصلاة من الملائكة، فبمعنى الدعاء للناس والاستغفار

“Allah’s Salah means that He praises His servant before the angels …others said: “Allah’s Salah means mercy.” … Salah from the angels means their supplication and seeking forgiveness for people.” (Ibn Kathir 6/436 under Surah 33 Ayah 43)

Similarly the word ‘tawaffa‘ does not mean exactly same for Jesus (PBUH) and Holy Prophet (PBUH). This goes perfectly in line with the fact that same word can have different meanings in different contexts and concerning different persons.

4) On the Qadiani lines of the argument a Christian may say that perhaps Prophet Muhammad (PBUH) also died through crucifixion like Jesus as the same word is used for both of them. He can only be answered that it is known from other evidences as to how the Holy Prophet (PBUH) died. Similarly from evidences other then this verse we know that ‘tawaffa‘ of Jesus (PBUH) was different from that of Holy Prophet (PBUH).

5) As to the fact that Holy Prophet (PBUH) has used the past tense, it is because Holy Prophet (PBUH) will say this on the Day of Judgment and as the saying of Jesus (PBUH) has already been told in the Quran so it was in his and the listeners prior knowledge when he uttered these words.

6) The Holy Prophet (PBUH) will recite this verse as the implication is exactly same i.e. neither Jesus (PBUH) was present among his people when they got involved in heresies (Trinity etc) not was Prophet Muhammad (PBUH) present while some from his Ummah deviated and some even if went out of the pale of Islam by believing in false prophets. Both went away from their people before they were lead astray.

* Insha’Allah more refutations of Qadiani arguments from Ahadith about death of Jesus (PBUH) to follow soon.


The Age Of My Demise


In The Name Of Allah (SWT), Most Gracious, Most Merciful

This article is actually quite ironic as the followers of Mirza Ghulam try very hard to prove that he made false statements.  A statement can only be true or false and if it is false then surely it can only be acknowledged as such. If I was to proclaim that I am 21 years old then this statement can only be true of false, correct? If the fact is that I am actually 26 then I obviously lied when I said I was 21 and made a false statement opposed to a true statement. This is the issue here and as you will see; his own followers try very hard to convince us that Mirza Ghulam was dishonest when he told us how old he was. The reason they are saying this is to avoid further repercussions concerning the statements relating to the age of Mirza Ghulam. The first statement is as follows:

From the day Imam reveals himself by virtue of Ilham (Inspiration of the heart); he will live for 40 years. Let it be clear that this humble self was appointed by special Ilham to invite to the truth in the 40th year of age and good news was given that I will get to an age of 80 or near it. So 40 years of preaching is proven by this Ilham, out of which 10 years have passed. (Roohani Khazain, Nishan Asmani – Volume 4 – Page 14)

Direct Link: http://www.alislam.org/urdu/rk/rk-4-12.pdf

Before going any further, you can see for yourself (by downloading the book) that the statement above was made in 1892 as the front cover verifies this fact.

1892 (Roohani Khazain, Nishan Asmani – Volume 4 – Front Cover)

Direct Link: http://www.alislam.org/urdu/rk/rk-4-12.pdf

This means at the time he wrote this, 1892, he was 50 years old as he had been preaching for 10 years and as he claims he started when he was 40 years old and 10 years had passed since then. This is clear as he says “…this humble self was appointed by special Ilham to invite to the truth in the 40th year of age.” In union with this he says “…from the day Imam reveals himself by virtue of Ilham, he will live for 40 years.” This therefore means from the day he invites people (starting at the age of 40) he will have another 40 years to live (aged 80). He then says “…40 years of preaching is proven by this Ilham, out of which 10 years have passed.” This therefore would make him 50 years old in the year 1892.

If 10 years of his 40 year preaching period has passed in 1892, this means he has 30 years left to preach from that year before he dies, as prophesised. This is clear as he states “…good news was given that I will get to an age of 80 or near it.” Thus, in 1892, he completed 10 years of preaching and consequently has another 30 years remaining according to alleged inspiration, as he says “…so 40 years of preaching is proven by this inspiration, out of which 10 years have passed” and from the start of the 40 years he “will live for (another) 40 years” thus, making him, as he prophesised, 80 when he dies.

It is a fact that Mirza Ghulam died in the year 1908 but let’s examine the fact that he had said in the year 1892, regardless of his age, that he had another 30 years of preaching remaining. From the year 1892 till the year 1908 only covers 16 years, not even near the 30 years he said he had yet to cover. This cannot be refuted as mathematics cannot be twisted unlike words. Again let’s be clear that he stated in 1892 that from the 40 years, “…10 years have passed.” The quote above on this page verifies he said this in 1892 and the previous quote prior to that confirms his “40 years more” preaching claim and the following quote is verification of the year he died.

The Promised Messiah Hazrat Mirza Ghulam Ahmad Qadiani (1835 – 1908) Founder of the Ahmadiyya Muslim Jama’at The Promised Messiah and Imam Mahdi (The Official Website of The Ahmadiyya Community – Front Page of The Promised Messiah Section)

Direct Link: http://www.alislam.org/library/messiah.html

Next, we move on to the second part of the two fold prophecy. This being that Mirza Ghulam stated he would “…get to an age of 80 or near it.” From the previous statement we can derive that he was 50 years old in 1892. This therefore suggests he was born in the year 1842. However the official website states, as above, he was born in the year 1835. To confuse matters further, Mirza Ghulam himself has specifically stated his date of birth as quoted below:

I was born towards the last days of Sikh rule in 1839 or 1840 C.E. In 1857 I was sixteen or seventeen years old; my beard and moustaches had not yet started growing. (A Brief Sketch Of My Life – Page 10)

Direct Link: www.muslim.org/bookspdf/bar/sklife0.pdf

This is taken from the Lahori community website for the purposes of an English translation and as an alternative to the Urdu version. However, I have included below the original Urdu statement (translated) from the official website so they should be no confusion.

I was born in 1839 or 1840, towards the end of the Sikh era. In 1857 I was in my 16th or 17th year and facial hair had not yet started growing. (Roohani Khazain, Kitab-ul-Bariyyah – Volume 13 – Page 177)

Direct Link: http://www.alislam.org/urdu/rk/rk-13-40.pdf

According to Mirza Ghulam himself, he was born in 1839 or 1840. Let’s give him the benefit of the doubt and agree he was born in 1839 not 1840, this would therefore mean that when he died, he was 69 years old. Let me now re-quote his earlier statement, “…good news was given that I will get to an age of 80 or near it.” He is clearly nowhere near the age of 80 when he died.

The official website still maintains that he was born in 1835. This can only mean that Mirza Ghulam was dishonest when he said he was born in 1839 or 1840. If he was actually born in 1835 then he lied when he said he was born in 1839 or 1840. Moreover if we accept the official view that we was born in 1835 then this would mean that when Mirza Ghulam was 22 he still had no facial hair which is odd. Mirza Ghulam himself states above that in 1857 he had no facial hair and he explains this by saying in that year (1857) he was in his 16th or 17th year which makes sense as to why he had no facial hair at the time. Even if we accept that he was born in 1835, this still makes him 73 when he died and still nowhere near 80.

As Allah, the Exalted, knew that my opponents would wish for my early demise so that they might be able to proclaim that I had died early because I was false in my claims, therefore, He revealed to me aforetime: Eighty years or thereabouts, or a little more, and you will witness your distant progeny. Thirty-five years or so have passed since this revelation was vouchsafed. (Tadhkirah – Page 17)

Direct Link: http://www.alislam.org/library/books/Tadhkirah.pdf

From the information commenced you can see two unmistakable failed prophecies in the writings of Mirza Ghulam. Let’s be clear that he states that once he reveals himself by virtue of Ilham (inspiration), he will live for 40 years more which means he has 40 more years of preaching left and would die at the age of 80. He states in 1892, that he revealed himself by virtue of Ilham at the age of 40 and that 10 of the continuous 40 preaching years had passed, so therefore:

1 – In 1892, Mirza Ghulam has at least 30 more years of continuous preaching left:
He dies in 1908 therefore the prophecy has failed as 1908 – 1892 = 16 years. He therefore only preached for another 16 years instead of the prophesised 30 years. The only way this prophecy would have been fulfilled is if he died in the year 1922 (1892 + 30 = 1922).

2 – He would die at an age of 80 or near it or thereabouts or a little more:
A. According to the 1892 statement, he was born in 1842 thus 1908 – 1842 = 66 yrs old
B. According to his own date of birth it should be calculated as 1908 – 1839 = 69 yrs old
C. According to the official website it should be calculated as 1908 – 1835 = 73 yrs old

From these calculations, B is the most reliable and accurate as Mirza Ghulam himself has stated that he was born in 1839 or 1840 and I have calculated it using 1839 as it is more favourable for his prophecy. Had I used 1840 he would be 68 years old. His followers try hard to say he is lying and he was actually born in 1835 to push his age closer to his prophecy. This has no premise as there are five quotes in his works where he states his date of birth around 1839-1842. Therefore suggesting he was born in 1835 has no foundation as he himself declares the year which is closest to the official figure as 1839. Either way, he made false statements about his own date of birth and even if we take anyone of them to be true, he did not live to fulfil his prophecy that God had allegedly told him he would live to be 80 years old. Does this not prove his falsehood?

The following verse is about the Holy Qu’ran, but ponder over the greatness of God and realise that what comes from Him is free of errors.

The Holy Qu’ran – 4:82 – Surah An-Nisa (4) Ayat 82:
“Had it been from other than Allah, they would surely have found therein much discrepancy.”

Article By Tahir Hussain
(Taken From Pages 155-161 of ‘The Mirza Project’)
Coming Soon (Inshallah)… The Mirza Project
(A Book Full Of Evidence From The Books Of Mirza Ghulam – Exposing Him In Light Of His Own Writings)