The position of my son?

First question:

Is it true that the founder of those who call themselves Ahmadiyyah attributed a son to God?

Answer:

Mirza Ghulam Ahmad attributes the following statement to God: “You stand with Me on the level of My unity and uniqueness. The time has come for you to be helped and become known among people. You stand with Me on the level of My Throne, you stand with Me on the level of that of My Son, you stand with Me on a level that no creature knows. We are your near ones in this life and in the next life. when you are angry, i am angry and everything you love, i love that.” [Ruhani Khaza’in, volume 22, page 709]

أنت مني بمنزلة توحيدي وتفريقي فحان أن تعان وتعرف بين الناس. أنت مني بمنزلة عرشي, أنت مني بمنزلة ولدي, أنت مني بمنزلة لا يعلمها الخلق. نحن أولياؤكم في الحياة الدنيا والآخرة إذا غضبت غضبت, وكل ما أحببت أحببت

Second question:

Which word was used here and how is this statement to be seen in the light of the Holy Qur’an?

Answer:

The word that was used here for son is “Walad” (ولد) It is literally a son who has been begotten, because “Walad” (ولد) comes from “walada” (ولدَ) which means “he begat” in the perfect and “yalid” (يلد) “he begets” is the imperfect. With “yulad” (يولد) the passive is expressed and this means “he is begotten.”

In the Qur’an it says:

“Say: He is God, the only one. God, the only one to implore. He neither begets nor is He begotten. No one is like him.” [Al-Ikhlas 112:1-4]

قل هو الله أحد الله الصمد لم يلد ولم يولد ولم يكن له كفوا أحد

The Jews and the Nazarenes say: “We are the sons of God and His favorites.” Say: “Then why does He punish you for your sins? No, you are men of those whom He created. He forgives whom He pleases, and He tortures whom He pleases. And to God belongs the dominion of the heavens and the earth and all that is between them. To Him belongs the path of life.” [Al-Ma’idah 5:18]

وقالت اليهود والنصارى نحن أبناء الله وأحباؤه قل فلم يعذبكم بذنوبكم بل أنتم بشر ممن خلق يغفر لمن يشاء ويعذب من يشاء ولله ملك السماوات والأرض وما بينهما وإليه المصير

The Jews say: “Ezra is the son of God.” and the Nazarenes say: “Christ is the Son of God.” this is their speech from their own mouths. They speak as those who disbelieved before. God fight them! How easily they are turned away!” [At-Tawbah 9:30]

وقالت اليهود عزير ابن الله وقالت النصارى المسيح ابن الله ذلك قولهم بأفواههم يضاهئون قول الذين كفروا من قبل قاتلهم الله أنى يؤفكون

Ja’far As-Sadiq (a.) reported that the Prophet Muhammad (s.) said: “Behind every right there is a truth and all rights have a light. That which is in accordance with the Book of God, accept it, and that which is contrary to the Book of God, leave it alone!” [Al-Kafi of Al-Kulaini, Volume 1 Page 69 Hadith 1]

علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله: إن على كل حق حقيقة، وعلى كل صواب نورا، فما وافق كتاب الله فخذوه وما خالف كتاب الله فدعوه

Third question:

Has an attempt been made to resolve this contradiction to the Qur’an?

Answer:

Mirza Ghulam Ahmad writes: “Blessed be God and exalted be He over being in possession of a son, but this is a metaphor that resembles His exalted Word: “Then remember God as you remembered your fathers.” (2:200) The metaphors are numerous in the Qur’an and there is no disagreement about them among the people of knowledge and understanding. Therefore, this word is not a reprehensible word and its parables are found in the divine books and in the statements of the spiritual people that are attributed to Sufism. Therefore, you should not be too hasty towards us because of this, o people of understanding!” [Ruhani Khaza’in, Volume 22, Page 709]

قال ميرزا غلام أحمد القادياني: سبحان الله وتعالى أن يكون له ولد، ولكن هذا استعارة كمثل قوله تعالى: { فَاذْكُرُوا اللهَ كَذِكْرِكُمْ ءَابَآءَكُمْ}، والاستعارات كثيرة في القرآن ولا اعتراض عليها عند أهل العلم والعرفان، فهذا القول ليس بقول منكر, وتجد نظائره في الكتب الإلهية وأقوال قوم روحانيين يسمون بالصوفية فلا تعجلوا علينا يا أهل الفطنة منه

The Qur’an says:

“And to warn those who say: “God has taken a son.” They have no knowledge of this, nor do their fathers. It is a monstrous word that comes out of their mouths. They say nothing but lies.” [Al-Kahf 18:4-5]

وينذر الذين قالوا اتخذ الله ولدا ما لهم به من علم ولا لآبائهم كبرت كلمة تخرج من أفواههم إن يقولون إلا كذبا

As for the verse (2:200), God is not referred to as the Father anywhere there!

Muhammad Ibn Muslim reported that he asked Imam Muhammad Al-Baqir (a.) about the verse: “And when you have finished your rites, remember God as you remembered your fathers or with even more intimate remembrance.” – 2:200 – He said: “The man used to say in the time of ignorance: My father was, and my father was.” Therefore, this sign was sent down because of this reason.” [Tafsir Al-Ayyashi, Volume 1 Page 98 Hadith 270]

عن محمد بن مسلم قال: سألت أبا جعفر عليه السلام في قول الله اذكروا الله كذكركم آبائكم أو أشد ذكرا قال: كان الرجل في الجاهلية يقول: كان أبى وكان أبى فأنزلت هذه الآية في ذلك

Muhammad Ibn Muslim reported that he asked Imam Muhammad Al-Baqir (a.) about the verse: “Then remember God as you remembered your fathers. – 2:200 – He said: “They used to say with pride about their fathers: ‘My father is he who carried the protection money and he who killed this man and that man. As soon as they got up after the slaughter at Mina. They used to swear by it when they spoke: “No, by my father, no, by my father!” [Tafsir Al-Ayyashi, Volume 1 Page 98 Hadith 271]

Zurarah reported that he asked Imam Muhammad Al-Baqir (a.) about the verse: “Then remember God as you remembered your fathers, or with even more intimate remembrance.” – 2:200 – He said: “One of their words in the time of ignorance was: ‘By no means, by my Father! Yes, by my father!” Therefore they were commanded to say: “No, by God! “Yes, by God.” [Tafsir Al-Ayyashi, Volume 1 Page 98 Hadith 272]

عن زرارة عن أبي جعفر عليه السلام قال سألته عن قوله اذكروا الله كذكركم آبائكم أو أشد ذكرا قال إن أهل الجاهلية كان من قولهم كلا وأبيك، بلى وأبيك، فامروا ان يقولوا لا والله وبلى والله

Ammar Ibn Musa reported that Imam Ja’far As-Sadiq (a.) was asked about the judges and he answered: “Whoever judges between two people in his own opinion commits disbelief and whoever interprets only one verse in the Book of God in his own opinion commits disbelief.” [Tafsir Al-Ayyashi, Volume 1 Page 18 Hadith 6]

عن عمار بن موسى عن أبي عبد الله عليه السلام قال: سئل عن الحكومة قال: من حكم برأيه بين اثنين فقد كفر، ومن فسر [برأيه] آية من كتاب الله فقد كفر

Abu Basir reported that Imam Ja’far As-Sadiq (a.) said: “We are those firmly grounded in knowledge and we know its interpretation.” [Al-Kafi of Al-Kulaini, Volume 1 Page 213 Hadith 1]

عدة من أصحابنا، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر ابن سويد، عن أيوب بن الحر وعمران بن علي، عن أبي بصير، عن أبي عبد الله عليه السلام قال: نحن الراسخون في العلم ونحن نعلم تأويله