🚨 Shocking Truth Revealed: 70 Senior Ahmadis Swear Hazrat Mirza Ghulam Ahmad Never Changed His Claim
Introduction to the Controversy
The Ahmadiyya Movement, founded in the late 19th century by Hazrat Mirza Ghulam Ahmad, has always been subject to theological scrutiny, particularly regarding his position on prophethood. One of the most controversial debates centers on whether he changed his stance in 1901 with the publication of Ayk Ghalati Ka Izala (“Correction of an Error”). This pamphlet has been interpreted by some as a doctrinal shift. However, this claim was decisively challenged in 1915 by seventy senior members of the Movement.
The Qadiani Allegation
The assertion that Hazrat Mirza Ghulam Ahmad claimed prophethood in a literal sense emerged prominently in Haqiqat-un-Nubuwwat, authored by Mirza Mahmud Ahmad. He stated that a change occurred in 1901, marking a transition from considering himself merely a saint (muhaddas) to a prophet. According to his writings, the issue of prophethood became clear to Hazrat Mirza Ghulam Ahmad around 1900 or 1901, and the 1901 pamphlet was interpreted as a clear proclamation of this claim.
1915 – Rebuttal by 70 Ahmadis
In March 1915, to refute these claims, seventy distinguished members of the Ahmadiyya Movement—who had pledged their allegiance before 1901—issued a public, sworn statement. These individuals, all eyewitnesses and close followers of Hazrat Mirza Ghulam Ahmad, categorically denied any shift in his doctrinal position regarding prophethood.
Key Highlights from the Oath Statement
The oath began with the affirmation that in 1891, when Hazrat Mirza Ghulam Ahmad declared himself the Promised Messiah, he explicitly denied any claim to prophethood. It continued to reject the notion that his subsequent writings or revelations indicated a change. According to the statement, he consistently maintained that the title nabi (prophet) used for him was metaphorical, denoting a spiritual successor (zilli nabi or muhaddas), not a legislative or independent prophet.
Structure and Tone of the Declaration
The language of the declaration is clear and solemn, calling upon God as a witness. It underscores that to ascribe a claim of literal prophethood to Hazrat Mirza Ghulam Ahmad is a fabrication and contrary to his teachings. The statement also affirms belief in the finality of prophethood with the Prophet Muhammad (peace be upon him), a cornerstone of mainstream Islamic belief.
Individual Testimony: Khwaja Kamal-ud-Din’s Declaration
Just prior to the collective statement, Khwaja Kamal-ud-Din issued a similar personal testimony. Dated July 4, 1915, and published in the Lahore Ahmadiyya journal Paigham Sulh, his oath emphasized that up until the founder’s death and even afterward, there was no indication that Hazrat Mirza Ghulam Ahmad had altered his position. Kamal-ud-Din’s appeal also invited others to testify, but no counter-statements were received from those who were part of the Movement in 1901.
Response from the Qadiani Jama‘at
The only response from the Qadiani Jama‘at was a short editorial in Al-Fazl on July 20, 1915, advising their members not to reply individually. Instead, it promised a collective response from the central leadership—one that, as records show, was never actually issued. No sworn testimony from Qadiani members substantiating a change in 1901 has ever surfaced.
Historical Context and Scholarly Backing
The 1915 oath has been referenced in numerous scholarly works including:
- An-Nubuwwat fil-Islam by Maulana Muhammad Ali
- Itmam-i Hujjat (1922)
- Mujaddid-i Azam by Dr. Basharat Ahmad
- Two Sections of the Ahmadiyya Movement (1944, English)
- Mujahid-i Kabir, the biography of Maulana Muhammad Ali
These works serve as critical primary and secondary sources for understanding the nuances of the controversy.
List of signatories to the sworn statement:
1. (Maulvi) Sayyid Muhammad Ahsan Amrohi
2. (Maulvi) Muhammad Abdullah Khan Patialvi
3. (Maulvi) Muhammad Mubarak Ali (Sialkoti)
4. (Maulvi) Ghulam Hasan, sub-registrar, Peshawar
5. (Maulvi Hakim) Mirza Khuda Bakhsh, author of Asal Musaffa
6. (Maulvi) Muhammad Ali (Lahore)
7. (Maulvi) Muhammad Yahya (Debgaran)
8. (Maulvi) Muhammad Yaqub (Debgaran)
9. (Shaikh) Rahmatullah (Merchant, Lahore)
10. Dr. Mirza Yaqub Beg (Lahore)
11. Shaikh Ziaullah (former headmaster, Taleem-ul-Islam School, Qadian)
12. (Maulvi) Muhammad Hasan Quraishi, Qiladar
13. (Baba) Hidayatullah (poet Punjabi, Lahore)
14. (Mian) Nabi Bakhsh (Government Pensioner, Lahore)
15. Dr. Sayyid Tufail Husain (Lahore)
16. Mirza Jamal-ud-din, copyist (Lahore)
17. Shaikh Din Muhammad (Lahore)
18. (Master) Faqirullah (Lahore)
19. Dr. Nabi Bakhsh (Bhati Gate, Lahore)
20. Hafiz Fazl Ahmad (presently Badomalhi)
21. Hafiz Ghulam Rasul (Trader, Wazirabad)
22. Chaudhry Ghulam Hasan (former Station Master, resident of Lowairiwala)
23. Shaikh Ghulam Husain Siddiqi Ahmadi (Sialkot)
24. Shaikh Muhammad Jan (Merchant, Wazirabad)
25. Shaikh Abdur Rahman (Wazirabad)
26. (Maulvi) Aziz Bakhsh, B.A. (Dera Ghazi Khan)
27. Wali Muhammad, court reader (Dera Ghazi Khan)
28. (Master) Ghulam Muhammad, B.A. (Headmaster, Rawalpindi)
29. Hakim Sardar Khan (brother of the late Hakim Shah Nawaz, Rawalpindi)
30. (Seth) Ahmad-ud-din (former Municipal Commissioner, Jhelum)
31. Shaikh Qamar-ud-din (optician, Jhelum)
32. Mistri Abdus Sattar (Jhelum)
33. Shaikh Ghulam Muhayy-ud-din (appeal recorder, Jhelum)
34. (Maulvi) Muhammad Ibrahim (Imam mosque, Jhelum)
35. Dr. Hayat Muhammad (Tooth-maker, Rawalpindi)
36. Babu Allah Bakhsh (Officers’ Clerk, Jhelum)
37. Babu Abdul Haq (Clerk, Canal Department, Jhelum)
38. (Mistri) Abdul Sattar (Jhelum)
39. (Mistri) Yaqub Ali (Jammu)
40. Master Muhammad Ramzan (Jammu)
41. Malik Sher Muhammad Khan (B.A., Personal Assistant, Jammu)
42. Mufti Fazl Ahmad (Jammu)
43. (Mistri) Shahab-ud-din (Jammu)
44. Muhammad Shah (Jammu)
45. Nawab Khan (Jammu)
46. Sayyid Masud Shah (Teacher, Jammu)
47. (Mistri) Nizam-ud-din (Jammu)
48. Sayyid Amir Ali Shah (Pensioner sub-Inspector)
49. Shaikh Hidayatullah (Peshawar)
50. Ramzan Ali (Peshawar)
51. Mian Muhammad Makki (Peshawar)
52. Sayyid Lal Shah Barq (Peshawar)
53. Shaikh Fazl Karim (Peshawar)
54. (Munshi) Nawab Khan (sub-Inspector Police, Gujranwala)
55. Shaikh Maula Bakhsh (Sialkot)
56. Hakim Shams-ud-din (Sialkot)
57. Mian Boora (Sialkot)
58. Allah Din (Sialkot)
59. Shaikh Muhammad Jan (Trader, Sialkot Cantonment)
60. Babu Ata Muhammad (Engineer, Sialkot)
61. Mirza Hakim Beg (Sialkot)
62. Mistri Muhammad Akbar (Contractor, Sialkot)
63. Mistri Abdullah (Sialkot)
64. Muhammad-ud-din (Sialkot)
65. Haji Fazl-ud-din (Sialkot)
66. Sayyid Amjad Ali (Court Inspector)
67. (Dr.) Hasan Ali
68. Muhammad Sarfraz Khan (numberdar, Badomalhi)
69. Shaikh Muhammad Naseeb (former Head Clerk, Qadian)
70. Abdul Haq (Rawalpindi)
The Role of “Ayk Ghalati Ka Izala”
The 1901 pamphlet was intended to correct public misconceptions, not to announce a new claim. It clarified the misunderstanding that he had ever claimed literal prophethood and emphasized the muhaddas or divinely inspired role he consistently identified with.
🧠 Frequently Asked Questions (FAQs)
1. Did Hazrat Mirza Ghulam Ahmad claim to be a prophet?
He consistently denied being a literal prophet. He referred to himself as a muhaddas or metaphorical prophet, in full respect of the finality of prophethood with the Prophet Muhammad (PBUH).
2. What is the significance of “Ayk Ghalati Ka Izala”?
It was a pamphlet published in 1901 to correct public misunderstandings, not a doctrinal shift.
3. Who issued the 1915 oath?
Seventy senior members of the Ahmadiyya Movement who had joined before 1901 issued a sworn public statement affirming that Hazrat Mirza never changed his claim.
4. Was there a counter-oath from the Qadiani Jama‘at?
No, despite being invited, no member of the Qadiani Jama‘at issued a counter declaration under oath.
5. Why is this issue still discussed today?
It relates to foundational beliefs of the Ahmadiyya community and is pivotal in understanding the split between the Lahore and Qadiani factions.
6. Where can I read more about this?
You can refer to publications such as An-Nubuwwat fil-Islam, Mujaddid-i Azam, and the English tract Two Sections of the Ahmadiyya Movement.
Conclusion
The 1915 sworn declaration by seventy devoted followers stands as a powerful testament to historical accuracy and doctrinal consistency within the Lahore Ahmadiyya Movement. Their unwavering affirmation dispels doubts and affirms that Hazrat Mirza Ghulam Ahmad never altered his stance on prophethood. This moment in history reminds us of the importance of first-hand evidence and the courage to uphold truth—even amidst division.
✅ Acknowledgement
This article is a small summary of the exhaustive article of Dr. Zahid Aziz Sahib, which is based on historical documentation and declarations. It is archived on his website “ahmadiyya.org“. For full context, original statements, and supplementary materials including Urdu images and publications, you can access the original page below.