The verses of rhyme that follow—while they do not appear in the book to which this site is dedicated—are the logical conclusion of a point I had set forth unambiguously, up front on the Welcome page: The original work by Hazrat Mirza Ghulam Ahmad, which is titled Kishti-e-Nuh (in the Urdu language), possesses expressive power that borders on the lyrical. And what better way to book-end this site than to pay a tribute, by way of the poem that follows, one that’s inspired by the glory and lyricism of Hazrat Mirza Ghulam Ahmad’s own poetry.

I invite you to keep in mind a second point—it so happens that I’d drawn attention to it, too, in the Welcome page—which is that “mapping” the original (in Urdu) to the translated (in English) was far easier said than done 😀

But I had to try.

So my translation (of this poem by Hazrat Mirza Ghulam Ahmad) is, to use my aforementioned “mapping” metaphor, mapped-on to—and closely follows—the narrative of his poem titled A Paean to Islam and to its Founder, one that he published in 1893 as part of one of his books.

Finally, if you will humor me, and allow me to wedge in a third point in this Preamble that does admittedly ramble—my promise to you is that it’ll help you better appreciate the verses of rhyme that follow—please know that where one pair of rhyming verses appeared (in the original in Urdu), two pairs appear in their place, in their “mapping” (in my “translation” in English.)

I do say I’ve spilled enough digital ink already (for a preamble, anyway.) Whew! 😀

And with that, my translation—i.e. the result of the aforementioned “mapping” experiment—now (finally) follows for you to enjoy.

A Paean to Islam and to its Founder (English)

Along every avenue of spiritual yearning I pored my thought;
The remotest like of Prophet Mohammad's faith was found not
Searched near, search afar, and searched even beyond the realm of sight;
Ever mindful to do so with all my might
        No religion could hither be brought;
        Wherein spiritual signs could be seen or sought
        But all was set aright;
        When, from the Prophet's garden, I ate sweet fruit—a delight
Trying Islam for myself has been my happy lot;
It is pure light, one which erases every besmirching blot
Arise, I say, to its luminous sight;
There, I have told you sincerely, I've told you outright
        Other faiths—I examined them all—had no light, the whole lot;
        Mere conjectures abounded, wherewith they were fraught
        Come and show if ever the truth I've tried to blight;
        Doing so—hiding the truth—would simply not be right
I tire, at times, of saying the same things, even as I continue to exhort;
The message remains the same—the themes, though, I assort
In every which direction I issued forth the arrows of invite;
Shot forth the arrows from my quiver, by day and by night
        Nobody rose to the challenge, though I laid the gauntlet athwart;
        Nobody, but nobody, dared rise to the challenge thus wrought
        Invited though I did—all opponents—in broad daylight;
        They did not come, perhaps facing the truth caused them fright
Alas, they slumber the sleep of ignorance, caring nought;
Not realizing what's at stake, alas, what is being fought
From your slumber you awake not, O spiritual Luddite;
Heedless you are, your torpor shames the night
        Burn in the inferno of malice and distrust they all do, the whole lot;
        In that, they are as one, even as they mingle and consort
        Desist they do not, such is their vengeance, so venomous their spite;
        Spurning my entreaties to cease, they ceaselessly plot and incite
O people! Come hither and receive your luminance, your spiritual passport;
This is what you need, this is what ought to be sought
There, I have showed you the path of the upright;
Of true solace and comfort that'll relieve your plight
        Today, this humble man is filled with spiritual lights that do shimmer and cavort;
        They have suffused my very being—they surround me and everywhere do escort
        It is perhaps a passage, intimations of a spiritual rite;
        That my very existence has been lit, shone through outright
Ever since my good fortune in the Prophet's light falling to my lot;
Ever since then those glorious moments—methought
I have evermore relished to reunite;
My very being, with The Source of Eternal Light
        May Your infinite Peace and Mercy on the Prophet be brought;
        For, without him, I couldn't have received aught of what I got
        It is through his aegis that I was showered with the splendor of light;
        From Him, from Our Creator, Who sustains and gives spiritual sight
For my being to resonate with the life of Prophet Mohammad, thus so have I my Lord besought;
My life without him is nought—the blessed Prophet is all I got
My spiritual thirst was, in his obedience, quaffed—a delight;
In him I saw daylight when all else was gloomy night
        I scoured the universe, undertook searches both focused and scattershot;
        Having found him, my searches I brought to a close, and not merely abort
        Innocuously enough, and guiltlessly so, from all else I untwined my heart aright;
        Did so, though nothing warranted guilt or being contrite
I was turned into an object of others' derision—no rhyme or reason, sans plot;
With scorn of me, their sentiments were evidently shot
Ever since I put the Prophet's love at my heart's foundational site;
Layers of his love I put at my heart's core, which perhaps is what my opponents' anger did incite
        Conceited and vain is my messianic claim—is what they've said, is what they've thought;
        Bewildered I was by their antics, even as from afar I watched
        Deceitful and insane, they called my ways, and deemed them as not right;
        As if I had foisted upon the day's light the gloom of night
Called me an infidel, a heretic, and an Antichrist—even as their lips did contort;
Is this the end of their minds' tether, is this all they got?;
Such, such are they abusive names heaped on my blameless plight;
Servile and vile their defamation, one perhaps that is futile with to fight
        Being made the target of abuses should have remained in the realm of the unthought;
        But I patiently listen, reciprocating instead with well-wishes, doing what my Lord has taught
        My mercy, as I face them, is at its zenith—at its height;
        In the hopes of staving off their spiritual twilight
I swear by you, my beloved Prophet, even as I stand distraught;
All that I've stood for, all that for which I've fought
It is but for you, O blessed Prophet, for whom I've set my life alight;
I weather the enemies' blows for you, even as they sting and smite;
        Your love permeates my every iota, as ever, by default;
        Much as yonder ocean is permeated by brine and by salt
        In my breast, the bond of our love is so tight;
        Wherefore I can say sincerely that an entire realm indwells alright
Row upon row of opponents I took on in the realm of argumentative assault;
Vanquishing them beyond certainty, such as none could fault
Showing therefore, and perforce—it's not the sword, but the use of the pen wherewith I write
Not with physical blows, but with arguments—does one—opponents smite
        And to which course did I not resort?;
        That your spiritual brilliance—in its shining be made known—all else but nought
        Certifying the might of the sword, I defeated my opponents, saw their schemes ablaze alright;
        Obliterated their dreams, reducing them to the flimsiness of an untethered kite
Nay, I effaced my own self, subduing and cooling it like becalmed frost;
Effacing my own self in your love till it was erased, till it was lost
Every iota of myself did I scatter and blamelessly indict;
Immolated, as it were—my personal desires as I set them afire—and did ignite
        Your cellar of spiritual drinks, O Prophet, has thus wrought;
        The burgeoning realization of your splendor—that all else is nought
        Finding the cellar thus, I zealously imbibed each and every spiritual delight;
        Feeling felt, the unthought known raveled into place—my love did requite
The glory of Our Maker do I see in you, methought;
O blessed and beloved Prophet, the unlettered, the untaught
In finding you did I with Our Maker reunite;
My spirits soared, my soul felt the flight
        Taking refuge in your cloistered sanctuary is the emancipation to be sought;
        Freedom from worldly shackles to be gained thereby, and—for the heart—life-support
        Guiltless, I, at your threshold, nonetheless, lowered my head, humbly contrite
        My devotion to you—I trust—my actions speak to and do recite
O beloved Prophet! I swear and dutifully report;
Your gloriously-lived message is unrivaled—all that you have taught
So as to reduce my own existence to the margins, to the trite;
Your love furnishes all, it does surely enlight
        By God, the tracks and footprints of others stand effaced, reduced to nought;
        This transpired during my journey to you—with my soul—wherewith you I sought
        Your splendor reigns glorious, ever shines in my sight;
        Affixed—nay, transfixed—immovably so, foremost in my sight
In seeing you, I was—by the splendor of your spirituality—overwrought;
But I knew the sighting had to be gained at any cost
Fortified thus, therewith I set all devils alight;
Set the devils afire, reduced them to ashes—to mere scattered blight
        O leader of prophets! I became the best in the nation, purely by following what you have taught;
        Your ineffable glory leaves the imagination in a state of overwhelm, of glorious exhaust
        Wholly in your obedience did I take each step forward, stepping aright;
        Following you remained ever the goal, ever in sight
Let alone humans, even the angels do resort;
To sing your praises, attuned to the song I offer—the one I've humbly wrought
Yes, the angels, too,  praise you and recite;
Singing your praises with words that I did write
        O benighted nation of mine, you beleaguer me with troubles as would overrun a massive vault;
        Vex me even as you do, I will ever keep the Prophet's message aloft;
        Vexed mercilessly by them, though, I do have to—O Prophet—make known my plight;
        Wherefore, and most humbly, in your court—O Prophet—this plaintive message I did recite.


I will be happy as a clam if the verses of rhyme presented above brings even a glimmer of the lyric glory suffusing Hazrat Mirza Ghulam Ahmad’s poetry. All that’s left now—and this is for those of you who can read the Urdu language script—is for you to check the original verses of rhyme (in native Urdu), the ones that inspired me to write the inspired translation which appears above.

(Having the two versions—the “inspired” English translation which appears above and the original verses in Urdu that appear below—readily available just might, I hope, add to your enjoyment.)

A Paean to Islam and to its Founder (Urdu)

How This Poem Was Made

Slowing the creational process down to the speed of thought is crucial; without it, poetry simply can’t happen. And the indispensable aid to achieving that slow rhythm—one which enables the tendrils of versifying to gain purchase—is the trusty duo of pen and paper.

With that thought in mind, I now invite you to witness—plus taking you behind the scenes here—how such a creational process unfolded, by way of a view of my inspired poem translation, committed to college-ruled paper, in longhand, decked-out (below) on a sheet of verdant expanse, green and emblazoned with osculating circles, striking notes of harmony and polite diffidence. Okay, I’ll stop—for now, anyway.

Poems Have a Knack for Regeneration

Through some mysterious process—and here we’re staring straight in the face that timeless question, “Is creativity a renewable resource?“—verses of rhyme possess this power, they have a propensity if you will, for perpetuating themselves. Simply put: Once you start versifying, there’s no cessation in sight, because the floodgates have been opened.

And the rest of this offering is dedicated to that end. (The least we can do, I figured, is to do our bit for promoting poetry.)

What you get next is my translation of another poem by Hazrat Mirza Ghulam Ahmad, one that he published in 1901. To use the “mapping” metaphor, this translation is mapped one-to-one onto the original poem, i.e. where one pair of rhyming verses appeared (in the original in Urdu), one corresponding pair appears in the “mapping” (in my “translation” in English.)

The Criteria of a Living Faith (English)

The refrain from the phonograph comes this way
Search for God with your heart, not with abstraction
    Till your deeds are informed by a purified heart, one that that doesn't sway
    No better will be your deeds than going around an idol in circumambulation
As long as spirituality lies dormant, moribund, and akin to lifeless clay
Nothing, but nothing, is to be gained from religious sparring, from wars of opposition
    Futile is that faith which is devoid of God's true way
    Servile, too, that faith from which absent is divine intervention
That religion which doesn't create conviction is idle sport, mere games that people play
That religion is drained of meaning which lacks God's support—it is, in fact, misdirection
    That religion is from God wherein rivers of spirituality gush and hold sway
    Without belief in a Living God, religion is robbed of its central dimension
That religion is from God which leads you to God's way
What use is that faith which offers no solution?
    Otherwise, faith is enfeebled, enervated and lacking the power to stay
    Unable to draw one out of the world's pull, slavishly following worldly gyration
Those lacking faith, undeveloped in spiritual insights, with mere lip profession at play
Idol-worship though they may have eschewed, they remain enslaved—in need of emancipation

The Criteria of a Living Faith (Urdu)

Versifying, Or, Credentials for Writing Poems…

Poetry: I have no credentials in this area. None. (Just ask any one of the ducks mingling above, in particular the two in the vanguard, earnestly exchanging notes on what floats and what does not, while the rest are eager-eyed and on the prowl for aquatic morsels as may be found swimming in the pond.)

Prose: I can do a bit—and then only, slightly—better on this terrain. Truth be told, I have, in the past, gone out on a limb and written up five whole monographs to elaborate my views of the subject—prose—which remains for me the indispensable terra firma for spilling digital ink:

  1. On Writing: Or Why I Write
  2. On Writing: Or How I Write
  3. On Writing: Or Wow I Write
  4. On Writing: Or Now I Write
  5. On Writing: Or A Row With How I Write

What I’m trying to get at (by marshaling the above-cited material) is that the land of poetry isn’t exactly terra incognita for practitioners of prose. We are, in fact, going to take inspiration from how

Whatever you can do or dream you can, begin it. Boldness has genius, power and magic in it.
– Johann Wolfgang von Goethe, German writer

And then it’s off to the proverbial race, amirite? Speaking of which, I now have for you the translation of one more poem by Hazrat Mirza Ghulam Ahmad, one that he published in 1908 as part of his monumental work titled Barahin-e-Ahmadiyya. The poem (my English translation) appears below, followed by the original (in Urdu). Both await you right after this image—symbolizing the relevance of the human touch even as it intersects with the relevance of faith to modern life—and offered by way of an interlude…

The Holy Quran is Untainted by Fables (English)

No words can be found to express our enormous gratitude to Our Great Lord
Whose words are what lit the path to Him, for us to move forward
    The glorious light suffusing the Quran, which we find in its pages
    Is not to be found in thousands of suns—in their missives and envisages
It purified the mind, the heart, and the intellect
And we came full circle, for the mirror to then reflect
    It gave to the soul the nourishing fruit of spiritual direction and insight
    Washing away the impurity of doubt, changing the trajectory of life—its very flight
Lighting up the way which shows the existence of The Most High
That way which purifies the heart, dipping it in spiritual dye
    That way, aye, which beckons The Friend from whom we got separated
    That way which nourishes the soul with love venerated
That way, verily, which is for His Existence a certifying argument
That way which is to His Existence the way of attainment
    It lit up the world with the glorious path to reach Him
    In doing so, it rinsed away doubts both occluding and grim
The sadness weighing down hearts—the oppressive weight was lifted
And with glory—out of darkness and into the light—humankind was gifted
    The bitter cold of winter was replaced by spring
    The embers of God's love into the heart it did bring
All trees that had life grew verdant, they did burgeon
So profusely the bore fruit that their branches they did burden
    Its tidal waves wiped away the damning dikes of religious doubt
    Crashing straight through the mound of irreligiousness with its clout
The Quran leads one to God—it is, after all, the Word of The One Who Created
Without it, the garden of spiritual insights remains wanting, stands fragmented
    Those who shivered from the petrifying frost of doubt
    Now find in the warmth of the glorious Quran comfort throughout
All this clamor, sowed by religions that are actually faithless
Not having a glimmer of spiritual light—a medley of tales—fruitless
    But the Quran manifests the unmistakably glorious light of God
    Ineluctably leading one to Him—through signs—like a divining rod
That religion which is built on the shifting sands of tales
Is really not a religion, and rather a tower of fables that impales
    Can one that rely on fables, can one, and frankness?
    Fables are—are they not?— replete with crassness
That religion is true which doesn't make its business the telling of tales
Instead, through living signs, through vitality, the right path it unveils
    That religion is righteous Whose God is self-evident
    Who shows, through the display of His Powers, where He is resident
The so-called miracles you hear of nowadays—the hearsay—by way of fable
And offered as arguments—as if they were the vestige of the credible
    All the sects, you see—this is now their be-all, their end-all
    Regaling fantastic miracles in fables—alpha, omega, overall
Alas, of their own faith, they offer for its truth no supporting manifestation
As if the powers of the Lord of the heavens and Earth had retreated onto cessation
    As if He no longer wields of days yore that Might, that Power
    That Governance, that Strength, and that Grandeur
As if God no longer embodies Mercy as he did in days past
As if His intentions changed, or his Affection did not last
    Such grievous notions are faulty—He is free of fault
    And the result of such notions is on human dignity an assault
Truth be told, such religions have withered away
Bereft of vitality–untethered–they shriveled away
    Followers of such faiths have greedily fallen on the world
    Ignorant of spiritual taste and discernment, dwelling in a dream-world
Their goal in life is to blindly follow ambition
They are not believers—Rather, they tread on terrain of evil volition
    See how their hearts are covered with—spirituality-denuding—occluding rust
    Their having fallen on the world—hearts occluded, denuded—turned to ashen dust
What use is that faith that cannot manifest God?
It's but a hollow vessel—callow, without an echo of God
    Does the grandeur of guidance—in such a faith—inhere in it?
    Alas, glory has departed, and distinction no more its perquisite
The signs of God's glory therein no longer in that religion abide
Neither does God's Unity enrich it, nor do blessings therein reside
    O people! That god, remember, is manifestly not The Living God
    Who is not evermore manifesting glory whereby humans be awed
Ancestor-worshippers, they who worship by mere fable
Bereft thus of vitality, abject defeat is their label
    Without the certainty of sight, O friends! The heart is never satisfied
    This incorporeal and oft-erring self, how can it by mere fables be rectified?
Mortals ever thirst for fresh signs from the Divine
Those fantastic fables are, after all, ineffective, stolid as bovine
    How can the Divine Beloved—through mere fables—be found?
    But you find a true sign—one solitary sign—and the fruit of life does abound
Alas, the prevalence of fantastic tales has turned hearts astray
With lip-profession customary, hearts now injustice obey

The Holy Quran is Untainted by Fables (Urdu)

(More to follow. So stay tuned.)


    British Government’s Vaccination Plan
    Who Will be Saved from the Plague?
    God’s special blessings toward my religious organization
    Fulfillment of Divine Prophecies
    Opponents and Islam’s Beleaguered Condition
    An Opportunity for Christians
    The Fundamental Teachings
    Seek Nearness to God
    Spiritual blessings of Prophet Muhammad
    Seek Piety and Spiritual Pureness
    Death of Jesus Christ
    What I Expect of my Organization
    Reliance on God
    The True Philosophy
    Sterling Guidance of the Holy Quran
    Holy Quran Contrasted with New Testament
    Al-Fatihah and Lord’s Prayer Contrasted
    Divine Law of Qazaa-wa-qadar
    Establishment of God’s Kingdom
    Perfect Attributes of God
    God is the Lord of the Worlds
    God’s Absolute Sovereignty
    Distinction Between the Respective Prayers
    A Discussion of Sublime Morals
    Tremendous Prophecy in Al-Fatihah
    Fulfillment of that Prophecy
    Proof of my Blamelessness
    Advent of the Promised Messiah
    Implications of Another Prophecy
    Fabricated Charge of Murder
    Further Similarity Between the Two Judges
    A Gem from Al-Fatihah
    Holy Quran, Sunnah, and Hadith
    A Discussion of Hadith
    The Misfortune of Misinterpretation
    Faith is a Wonderful Quality
    The Essence of Prayer
    Advice for the Wealthy
    Some Thoughts for Islamic Scholars
    Jesus Christ will not Return
    Regrettable Behavior of Maulvis
    Some Advice for Women
    This is the Time for Service
    Holy Quran Refutes Christianity
    Prophet Muhammad’s Magnificence
    Prophecy Regarding The Plague: A Poem
    Request for Funds, for the Extension of the House
    A Remarkable News Item (Corriere Della Sera, The Most Popular Newspaper Of Southern Italy)
    The Testimony Of A Scholar Of The Torah, Regarding The Grave Of Jesus


Abdullah Aatham …………….. 6

alcohol 26, 35, 43, 83, 89, 117

Al-Fatihah . 30, 33, 39, 48, 49, 50, 52, 54, 57, 58, 59, 60, 66, 68, 74, 75, 81, 103, 115, 117

Al-Jumu’ah………………. 40, 76

Al-Minar …………………….. 119

Al-Nur …………………….. 36, 81

Al-Tahrim ……… 60, 61, 62, 67

angels …. 3, 10, 19, 34, 40, 42, 44, 45, 51, 85, 103, 104, 114

Anjuman Himaayat-e-Islam . 9

Anti-Christ ………………… 7, 82

Apostolic Records ………… 112

Arabs ………………………….. 118

atonement ………………… 83, 85

attribute ………. 14, 48, 49, 114

Bait-ul-Muqaddas …….. 34, 67

Baraheen-e-Ahmadiyya . 4, 61, 62, 63, 64, 65, 67, 96

Christianity …… 58, 59, 60, 70, 102, 117, 119

Christians .. 11, 21, 32, 33, 45, 46, 47, 50, 51, 53, 58, 59, 60, 66, 76, 83, 91, 94, 101, 102, 103, 111, 117, 118

Cormera………………………. 108

Corriere della Sera .. 108, 120

crucifixion . 13, 21, 32, 72, 93, 112, 117, 119

dajjal ………………………… 7, 82

divine. 3, 4, 5, 6, 9, 11, 14, 18, 22, 28, 30, 31, 34, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 58, 61, 62, 63, 64, 65, 67, 76, 77, 83, 85, 86, 88, 90, 94, 95, 96, 97, 98, 99, 100, 102, 103, 105, 106, 112, 113, 117, 119

divorce ………………. 36, 97, 98

doctrine of predestination . 42, 52, 85

donations …………………….. 101

duties …… 70, 73, 89, 101, 114

duty …… 11, 22, 52, 74, 75, 99

Elias …………….. 76, 81, 82, 91

Europe ………………………… 117

expiation …………………. 83, 85

faith 3, 4, 8, 11, 29, 33, 34, 38, 39, 50, 55, 64, 76, 77, 82, 83, 84, 85, 86, 94, 113

Gabriel 27, 29, 33, 56, 57, 83, 102, 103

glad tidings …. 11, 26, 60, 106, 118

God’s kingdom 41, 42, 43, 44, 45, 46, 49, 50, 51, 55, 113

Government ii, 1, 4, 5, 12, 43, 69, 119

Hadith … 3, 10, 32, 60, 77, 78, 79, 80, 81, 82, 90, 97, 113, 116

Hafiz Shirazi …………………. 55

hakam ……………………… 81, 90

Hebrew ………………… 108, 109

Holy Quran . 5, 10, 17, 20, 21, 23, 25, 29, 30, 32, 33, 34, 35, 36, 37, 38, 39, 41, 48, 52, 55, 56, 59, 60, 62, 76, 77, 78, 79, 80, 81, 82, 92, 94, 96, 97, 98, 102, 103, 111, 112, 113, 117, 118, 119

Ijaz-al-Maseeh …………….. 116

intoxicants …………………….. 89

Israelite Messiah … 66, 68, 69, 71, 73

Israelites …………… 34, 59, 110

Jerusalem ………….. 34, 67, 108

Jesus 5, 11, 18, 20, 21, 22, 32, 45, 46, 58, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 76, 81, 82, 83, 91, 92, 93, 94, 95, 102, 108, 109, 110, 111, 112, 114, 115, 117, 119

Jews18, 32, 33, 47, 58, 59, 60, 67, 68, 71, 72, 78, 81, 82, 91, 111, 114, 116, 117

jihad ………………… 93, 94, 119

jizya ………………………… 92, 93

John …………………. 82, 91, 112

Jonah ………………………….. 115

Joseph …………….. 22, 112, 116

Joshua …………………………….. 6

Kashmir . 20, 72, 95, 112, 117, 119

life 7, 8, 15, 17, 20, 23, 26, 27, 31, 34, 44, 49, 51, 52, 55, 57, 72, 76, 79, 83, 89, 90, 96, 97, 104, 109, 114, 116, 117, 118

London Bible Society ……. 109

Lot ……………………………….. 53

Mahdi ……… 23, 90, 92, 93, 94

Mary …. 22, 60, 61, 62, 63, 64, 65, 67, 68, 76, 108, 109, 112, 119

maulvis ……………………. 65, 95

Moses …. 6, 18, 22, 53, 66, 76, 111, 116

Mr. Douglas 47, 69, 70, 71, 73

mubaahila …………………… 103

Muslims. 9, 18, 47, 48, 58, 59, 60, 64, 66, 77, 78, 82, 92, 7. CONCLUSION 122

97, 112, 116, 117

Naturriyyat ………………….. 112

Nazool-al-Maseeh …. 6, 7, 116

New Testament . 5, 33, 35, 36, 37, 38, 39, 41, 46, 47, 48, 49, 50, 51, 52, 54, 55, 56, 66, 76, 91, 98, 116, 117

Nudwaat-ul-Ulema … 9, 95, 96

Paul ……………………………. 116

Peter ……………………. 108, 109

piety 2, 11, 15, 19, 29, 34, 44, 57, 62, 84, 89, 90, 98, 99, 100, 101, 104, 109

Pir Mehr Ali Golravi …….. 116

pirs ………………………………. 96

plague 2, 3, 4, 5, 6, 10, 11, 12, 17, 18, 42, 44, 51, 58, 84, 100, 105, 106, 111, 115

polygamy ………………… 97, 98

Pontius Pilate .. 47, 68, 69, 70, 71, 72, 73

prayer .. 25, 33, 41, 47, 48, 54, 57, 58, 66, 68, 74, 75, 77, 81, 86, 87, 88, 104, 109, 115

Promised Messiah … 5, 18, 20, 22, 23, 24, 51, 64, 65, 66, 68, 81, 82, 90, 91, 93, 111, 114

prophecy 4, 5, 6, 7, 10, 57, 58, 59, 60, 62, 68, 80, 82, 116, 117, 118

Prophet Muhammad 3, 6, 7, 8, 17, 18, 20, 21, 22, 29, 32, 37, 66, 76, 77, 78, 79, 80, 86, 92, 93, 97, 102, 103, 104, 113, 116, 117, 118

qazaa-wa-qadar …. 40, 42, 43, 51, 52, 85, 86, 88, 98

rabwah ……………………….. 112

religious innovations … 96, 97, 117

Sahih Bukhari …………… 79, 82

Sahih Muslim …………… 79, 82

sects ……………. 33, 93, 94, 114

Shiites ……………………… 81, 94

shirk ………………… 35, 36, 102

sources of guidance …. 32, 116

Spirit of Truth………………… 61

spiritual progress …. 14, 44, 45

sublime morals …………. 56, 57

Sunnah. 21, 77, 78, 79, 80, 81, 82, 113, 116

Sunnis …………………………… 94

Supernatural Religion …… 111

Talmud … 78, 81, 91, 114, 116

Tanbur Chishtayii ………… 116

Torah …. iii, 5, 33, 81, 82, 110, 114, 116, 117

Tuhfa-e-Golravia …………. 111

vaccination plan ……….. 1, 3, 4

waheey al-wilaayat …. 29, 113

waheey an-nubuwwat . 29, 102

wars ………………………… 92, 93

zakat …………… 19, 77, 99, 101


1. The occurrence of a plague during the time of the Promised Messiah is prophesied in these books of the Bible: Zechariah (14:12), Matthew (24:8), Revelation (22:8).

2. The Jews believe unanimously, in accordance with their history, that Jesus appeared exactly 1400 years after Moses. I refer you to the history of the Jews.

3. It is this Quranic verse which reveals that Jesus will not return to the world. Otherwise, if it was destined for Jesus to return to the world, his reply that he was unaware of the moral breakdown and collapse of the Christians becomes an untruth. After all, how can a prophet give the excuse that he wasn’t aware of his teachings being distorted while he was alive, given the contention that Jesus will supposedly return to the world, dwell here for forty years, witness millions of Christians abiding in the world, then break the Cross, ultimately converting all those Christians to Islam?

4. Christian researchers have given the same opinion. I refer you to the book titled Supernatural Religion (p. 522). If you seek further details, consult my book Tuhfa-e-Golravia (p. 139)

5. One verse in the Holy Quran clearly refers to the incident in which, following Jesus’ escape after the event of the crucifixion, both he and his mother went to Kashmir. Thus, God has said: “… and We gave them refuge on a lofty ground having meadows and springs (Al-Muminun, Ch:23, Verse:50). God has said in this verse that He granted refuge to Jesus and Mary in the territory of Kashmir—a land aptly described as rabwah and qarar (lofty ground and a place where water rests in a meadow, respectively). Also, a word in this Quranic verse signifies, according to the Arabic lexicon, the granting of refuge from some tribulation or pain. Note that, prior to the event of the crucifixion, Jesus and his mother did not experience any tribulation from which they could have been given refuge. So it is ascertained that God caused Jesus and his mother to arrive in Kashmir following the tribulation of the crucifixion.

6. Jesus had four brothers and two sisters. All six were blood relations of Jesus; they were all the offspring of Joseph and Mary. The four brothers were: Judas, Joses, James, and Simon. And the two sisters were: Aasia and Lydia. I refer you to the book (pp. 159, 166) (see p.16 footnote of kishti e nooh) titled Apostolic Records by Priest John Allan Guyles, published in London, 1886.

7. Naturriyyat, from the word nature, refers to the views of the rationalist Muslims in the nineteenth century who believed that God could not act in violation of the laws of nature. The naturriyys held the view that spiritual phenomena, such as revelation from God, divine intervention, and acceptance of prayers, couldn’t take place outside the then-known laws of nature; they interpreted such experiences as being not so much objective realities, but rather as perceptions of man’s own mind.

8. God simply cannot be rendered powerless in any task. Indeed, the Holy Quran describes the divine law whereby God deals with man with great mercy, akin to the way in which true friends treat each other. That is, God sometimes answers the prayers of man: “… Pray to Me, I will answer you….” (Al-Mu’min, Ch:40, Verse:60) . And sometimes He enforces His will:

“And We shall certainly try you with something of fear and hunger….” (Al-Baqarah, Ch:2, Verse:155). The reason for this is that God wishes to cause man to advance in his faith and enlightenment through his prayers being answered by God. Likewise, God sometimes wishes to confer man with the honor of divine acceptance through man’s submission to the will of God; and God shows His love to man, thereby causing man to advance spiritually.

9. Divine law has been perfected and finalized in the Holy Quran. But waheey al-wilaayat has not ceased because it is the soul of a true religion; a religion that’s devoid of such divine revelations is dead, and it has ceased its association with God.

10. The Sunnah is the second source of guidance. It refers to Prophet Muhammad’s noble conduct that illustrates the commandments of the Holy Quran. For example, Prophet Muhammad demonstrated how to perform the five obligatory daily prayers, how to fast, etc. It is these actions that, when taken as a whole, comprise the Sunnah. The third source of guidance is Hadith, which consists of the recorded sayings of Prophet Muhammad that were compiled following his demise. Both the Holy Quran and the Sunnah are superior in status to Hadith because most Hadith reports exist at the level of surmise. But if the Sunnah lends support to a particular Hadith report, it elevates that Hadith report to the level of certainty.

11. The Quranic verse “Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it. Surely he is ever unjust, ignorant.” (Al-Ahzab, Ch:33, Verse:72) lends further credence to the fact that man is God’s truly submissive creature who elevates this submissiveness to the zenith of love and devotion. After all, it is man alone who takes it upon himself to undergo untold hardship to prove that God’s kingdom is undeniably established in the world. It’s simply impossible for angels to demonstrate this paradigm—only man’s heartfelt sentiments of devotion and dedication are capable of realizing it.

12. The phrase “the Rabb (Lord) of the worlds” is quite marvelous in its comprehensiveness: this attribute of God will apply perfectly even if life is found elsewhere in the universe.

13. This revelation reminds me of an incident involving a gentleman who had a great deal of affection for my father. That gentleman was a resident of the town of Batala, and his name was either Fazal Shah or Mehr Shah. At any rate, when someone informed him that I’d claimed to be the Promised Messiah, he cried profusely and remarked that my father was nevertheless a blameless man! In other words, that gentleman implied that I had committed an egregious act and so I must not take after my father; that my father was plain, decent, and above perpetrating slanderous acts. Similarly, many others told me that I’d besmirched my family’s name by claiming to be the Promised Messiah.

14. While there were many sects among the Jews during the time of Jesus, only two were considered as righteous. 1.Those who adhered to the Torah, deducing solutions to their problems on the basis of that book. 2.Those who followed the tradition and who gave superiority to the tradition over the Torah. The membership of this latter sect had swelled and its members were spread all over the land of Israel. They followed reports of tradition that were often divergent from and contrary to the Torah! Their reasoning in doing so was that guidance—laws governing the relations of man to God, laws pertaining to man’s duties and obligations to others, and laws governing reward and punishment—that would enable them to resolve certain problems could simply not be found in the Torah. Moreover, they reasoned that it was their tradition which provided solutions to the aforesaid problems. And the name of their tradition was the Talmud. It contained reports of tradition from the era of every prophet. Those reports of tradition had been passed on orally from generation to generation and were ultimately inscribed. In that process, the tradition was tainted by inauthenticity. Besides, the Jews had split into 73 sects at that time, and each sect professed its own version of the tradition. What’s more, the experts of the tradition had confined their focus on the tradition, completely neglecting the Torah; most of them followed the tradition exclusively. Thus the Torah was effectively in an abandoned and forsaken condition—they would accept the Torah if it conformed to the teachings of the tradition, otherwise they would reject it. Those were the times in which Jesus was born. And Jesus concentrated on those very followers of the tradition who accorded superiority to the teachings of the tradition over the Torah. Now, the writings of previous prophets had foretold the fact that the Jews would fissure into a large number of sects; that they would forsake God’s revealed book and begin following their tradition; that an arbiter called the Messiah would be appointed among them; that they would reject that arbiter; and that an ordeal would afflict them—that was the fearsome tribulation of the plague.

15. Regarding himself, Jesus prophetically said that no sign other than the sign of Jonah would be manifested. This statement indicates that, just like Jonah—who entered alive the maw of a fish and emerged alive—Jesus too would enter his grave alive and emerge in alive. The only way in which this sign could’ve been fulfilled was for Jesus to have dismounted the cross alive and then entered his grave while he was alive. In addition, Jesus’ statement regarding himself—that no sign other than the sign of Jonah would be shown—negates the assertions of those who claim that Jesus ascended bodily to the heavens.

16. In the chapter Al-Fatihah, the prayer for beseeching God is taught. Then, in Al-Baqarah—the prayer of the previous chapter having been accepted—the path of righteousness is shown.

17. I refer you to my forthcoming book Nazool-al-Maseeh for a substantiation of this claim. This book is currently in the process of printing. In fact, ten chapters have already been printed, and the book itself will soon be published. Nazool-al-Maseeh has been written in refutation of Pir Mehr Ali Golravi’s book titled Tanbur Chishtayii. It’s proved in my book, Nazool-al-Maseeh, that Pir Golravi stole the work of the late Muhammad Hassan, and then committed such atrocious deeds that divulging those deeds will make life difficult for Pir Golravi. That wretched man, the late Muhammad Hassan, met his death in accordance with the prophecy in my book Ijaz-al-Maseeh. And this other shameful man has fabricated a book duplicitously and thereby become the victim of the following prophecy: “We shall disgrace the one who seeks to humiliate you”. O you who perceive, learn a lesson from this cautionary tale!

18. The Ahl-e-Hadith sect of Muslims gives the name Hadith to both the actions and the recorded saying of Prophet Muhammad. Now, their terminology is not of any concern to us. The fact is that the Sunnah was personally disseminated by Prophet Muhammad whereas Hadith reports were compiled only after his demise. And these two sources of guidance are completely distinct.

19. The New Testament dissents sharply with the ideas presented in the reports of tradition (Talmud). Such reports of tradition were conveyed to Moses by word-of-mouth, and it was said regarding them that they were Moses’ revelations. Eventually, matters advanced to the extent that those Jews forsook the Torah and instead spent time studying the Talmud exclusively. Even though the teachings of the Talmud are contrary to the teachings of the Torah in certain matters, they nevertheless followed the Talmud even in such matters. Talmud (p.59), compiled by Joseph Barclay, published in London, 1878.

20. Paul was one of those who participated in formulating the verdict of unbelief against Jesus. He later publicized himself greatly by using the self-proclaimed title of Jesus’ Apostle. This man, Paul, opposed Jesus bitterly during the life of Jesus. And there isn’t even a single prophecy among all the prophecies in the books of the New Testament—those books that are ascribed to Jesus—which could affirm that Paul would repent and become an Apostle of Jesus. There is no need here to add anything to the accurate portrayal of Paul’s character, because the Christians themselves are fully aware of it. Alas, this is the man who tormented Jesus for as long as Jesus lived in that land. And after Jesus had departed for Kashmir, following the event of the crucifixion, Paul fabricated a dream that enabled him to finagle his way into joining Jesus’ group of disciples. It was then that Paul concocted the notion of Trinity, made the eating of swine flesh—which was eternally forbidden by the Torah—permissible, and he greatly promoted the widespread consumption of alcohol. Paul also incorporated the notion of Trinity into the New Testament. Paul’s purpose in integrating these religious innovations into Christianity was to make Christianity palatable and alluring for the Greek heathens and pagans.

21. The origin of alcohol consumption in Europe—which has markedly harmed the European population—lies in Jesus’ use of alcohol. Perhaps some ailment compelled him to drink alcohol; or possibly it was an old habit. But O Muslims, your leader, Prophet Muhammad, was never tainted or blemished by any intoxicant! Hence, follow Prophet Muhammad’s pristine character, instead of imitating others. Unlike the New Testament, the Holy Quran doesn’t permit the consumption of alcohol. So which document do you use to justify alcohol consumption? Don’t forget the accountability of deeds in the next life.

22. Those who tighten their wrathful grip on humanity are dealt a wrathful punishment by God. That’s why, in the Quranic chapter Al-Fatihah, God has referred to the Jews as “those upon whom wrath is brought down”. This is an indication of the divine tradition whereby those who are wrathful toward others are punished by divine wrath in this worldly life; the next life, of course, will have punishment in store for all sinners. Now, in contrast to the Jews, the Christians didn’t receive wrathful punishment in the world. That’s why, in Al-Fatihah, God has referred to the Christians as “those who go astray”. The phrase “those who go astray” has two meanings. First, they’re wayward. Second, they will be immersed, in the sense of being absorbed or assimilated. And I think that the latter meaning holds glad tidings for the Christians: though they are presently lost, they will, one day, rid themselves of their untrue religion and embrace Islam. Thus, they will gradually discard their polytheistic beliefs; and they will cast off their faulty and shameful customs. In doing so, they will progressively accept monotheistic beliefs. In other words, they will embrace Islam. So the words “those who go astray” at the closure of Al-Fatihah actually carry, in their second connotation—that they will be immersed in the sense of being absorbed or assimilated—a prophecy for the future religious condition of the Christians.

23. The assertion that the Arabs also were directed to forcibly convert people to Islam is untenable and most certainly cannot be proved from the Holy Quran. Rather, the following is proven from the Holy Quran: The entire Arab nation subjected Prophet Muhammad to ordeals. They had murdered many of the sahaba (companions of Prophet Muhammad), both men and women, and the rest they had driven out of their native land. For that reason, those who had perpetrated these murders, as well as those who had aided them, were, in God’s view, deserving of death. After all, they had committed brutal bloodshed; capital punishment for those tormenters was perfectly justified. Still, God, Who is Merciful, and whose mercy transcends human imagination, gave the allowance that if any of those tormenters embraced Islam, their atrocious crimes—for which they were deserving of death—would be pardoned. And this historical fact stands in stark contrast to the groundless assertion that Islam condones or permits forcible conversion.

24. Certain foolish people object—just as the editor of newspaper Al-Minar has objected—that I’ve prohibited jihad against the infidels in India, the ruling British Government. Now, these imprudent people don’t realize that if it were my aim to please the British Government, would I repeatedly announce that Jesus, son of Mary, escaped after the event of the crucifixion, and went to Kashmir, India, where he lived and ultimately died a natural death? Likewise, would I affirm that neither is Jesus divine nor is he the son of God? Do you think that the Britons who profess religious zeal won’t despise me for making such statements? So please listen, O unwise people, I haven’t resorted to flattering the British Government in any way! The facts of the matter are these: This government doesn’t interfere with the practice of Islam in any way; and neither does it force its own religion, Christianity, upon us. Given these facts, the Holy Quran forbids us from waging religious war against the British Government. I will add that it is a reflection of God’s Wisdom that He raised me in this country; I wouldn’t have had the liberty to conduct my religious work—which I conduct freely in this realm—even in the holy cities of Mecca and Medina. So do you think that I’ll be remiss in acknowledging God’s Wisdom in this matter? Recall too the information that God has given us in the Quranic verse “… and We gave them refuge on a lofty ground having meadows and springs” (Al-Muminun, Ch:23, Verse:50): that, following the event of the crucifixion, God provided Jesus and his mother the sanctuary of a restful and lofty ground that was punctuated by streams—the land of Kashmir. Similarly, God provided me the lofty haven of a government-run land where the grimy hands of troublemakers and fomenters can’t reach me; where the streams of true knowledge freely run their course; and where the malcontents are unable to disturb the prevailing social harmony—the land of British India. Therefore, as a subject of this realm, was it not appropriate for me to thank the rulers for their kindness? 25. A Jewish person has also verified that the construction of that grave follows the pattern of the graves of Israelite prophets. For details on this affirmation, I refer you to Appendix D.


The Testimony Of A Scholar Of The Torah, Regarding The Grave Of Jesus

A man from among the Israelites has testified as follows:

I bear witness that I have seen a sketch in the possession of Mirza Ghulam Ahmad of Qadian. And his research is accurate. The pattern of the grave is precisely similar to the pattern of the graves of the Israelites, in particular the graves of the Israelite dignitaries. I have witnessed this sketch on this day the fourteenth of June, eighteen hundred and ninety-nine, according to the Christian calendar.


Salman Yusuf Ishaaq—trader.

I, Mufti Muhammad Sadiq of Bhera, clerk in the office of the Accountant General, Lahore, attest that Salman, the Jew, has written down the above testimony in my presence.

With Allah as my Witness, I testify that this testimony has been recorded by Salman Yusuf Ishaaq who is an eminent dignitary of the Israelite nation.

Signed: Sayyed Abdullah of Baghdad.


The following remarkable news item was published in Corriere della Sera, the most popular newspaper of Southern Italy:

An old monk named Cormera died in Jerusalem on July 13, 1879. The monk was renowned as a spiritually-elevated man. He left behind some possessions. The governor was able to locate the deceased monk’s surviving relatives, and handed over to them 200,000 francs (equivalent to 119,750 rupees) in coins of various currencies of the world.

Some documents were also found among the monk’s possessions in the cave where he had dwelled for a long time. Those documents were also handed over to his surviving relatives. They were unable to read them, though. Then some experts of the Hebrew language got the chance to examine those documents. Thereupon, they were immediately struck by the antiquity of the Hebrew parlance that had been used in those documents. As the Hebrew language experts studied those documents, they came across the following statement:

Peter, fisherman by profession, is a servant of Jesus, son of Mary, addresses people in the name of God, and in accordance with God’s wishes.

The following statement was also found present in the monk’s documents:

I, Peter, fisherman by profession, have reached the age of 90 years and decided to write down these words—at the location of Bolere’s house, which is near God’s Holy House, three years after the death of my master, Jesus, son of Mary—that are imbued with loving devotion to the name of Jesus.

The Hebrew language experts concluded that that particular document, which was found among the monk’s possessions, dated back to Peter’s time. The London Bible Society concurs with this conclusion. Moreover, having conducted a thorough examination of those documents, the London Bible Society wishes to acquire those documents from the owners for the sum of 400,000 liras (equivalent to 237,500 rupees). Finally, the following words were also found present in the monk’s documents:

I, Peter, send my blessings on my master, Jesus, son of Mary, and on Mary. Jesus said thus:

O God, neither do I find the strength in me to overcome what I consider wicked nor have I achieved the virtue that I had coveted! Others have control over their own rewards, and I do not. But my greatness lies in my work. There is nobody else who is in worse condition than me. O God, You are the Most Exalted, please forgive my sins. O God, please do not allow my life to become a target of censure and reproof for my adversaries! Please don’t allow me to become contemptible in the eyes of my friends; do not cause my piety to become a source of trial for me; don’t allow the world to become the source of my profoundest joy; don’t cause the world to become my chief objective either; and don’t subjugate me to any man who doesn’t take mercy on me. O God, You are most Merciful! Please have mercy on me, and answer this prayer of mine. O God, You are the One Who deals mercifully with all those who implore You for mercy!


Request for Funds, for the Extension of the House

It is greatly feared that this plague will spread throughout the country. As for my own house—which presently accommodates the guests in various sections of the quarters—it is filled to capacity. And you all are aware of God Almighty’s promise that He will give special protection to those who take sanctuary within the walls of my house.

Now, I have a lawful share in the adjacent house that belonged to my relative, the late Ghulam Haider. The surviving relatives, who also possess lawful shares in that house, have agreed to give me my share in that house and to let me acquire the remainder of the house on payment. It is my opinion that attending to the restoration of this adjacent house—which can be integrated into my own house—will require about 2000 rupees. And we must be mindful of the fact that the specter of the plague looms before us. In particular, the glad tidings of the divine revelation betoken that my house will serve as an ark during the storm of the plague. Moreover, it cannot be ascertained as to who will be able to partake of these glad tidings.

So it is imperative that we swiftly carry out this work of restoring and integrating this adjacent house. Relying solely on God—Who is the Creator, the One Who provides us with our sustenance, and Who looks at our good deeds—we should exert ourselves in this matter. I too have discerned that this house of mine is like an ark. But, in its present state, it cannot accommodate even one more man or one more woman. And this has created the need to extend the house.

Peace be on those who follow the guidance.

Signed: The author, Mirza Ghulam Ahmad of Qadian.


Prophecy Regarding The Plague: A Poem.

Heavenly signs are not in the province of human control;

And I tell you of a sign that is from God

That is, only that fortunate man will be saved from the plague;

Who swiftly takes refuge within my four walls

I swear by my Creator and His Exaltation;

That this entire narrative is based on divine revelations

What I’ve related is ample, and there’s no further need to dispute this with the man;

Whose heart has sunken into darkness by his act of refuting me

If the promise in my narrative is proven untrue; It will be perfectly permissible for everyone to rise against me.