Abdullah Hashem Aba Al-Sadiq, Jan. 1, 2025 By AimanAbir18plus – Own work, CC BY 4.0, Wikipedia
Exposing the Heretical Distortions of the Ahmadi Religion of Peace and Light
By Mig Hayworth | UK Apologetics Library
Introduction
In Door Number Thirteen of The Seventh Covenant, Abdullah Hashem Aba Al-Sadiq advances a dangerous distortion of the doctrine of the resurrection of Jesus Christ, which is the central, non-negotiable truth of historic Christianity. His claims not only misrepresent biblical teaching but also introduce Islamic Occult and Gnostic heresies that confuse and deceive. The following is a detailed examination of his words, exposing each error with Scripture and orthodox Christian doctrine.
1. The Misuse of “And he shall speak to the people when in the cradle and when of old age, and (he shall be) one of the good ones.”
This phrase appears to be lifted out of context and misunderstood by the cult leader. This quote is likely a paraphrase or distortion of Quran 3:46, which speaks of Jesus speaking in the cradle as a sign, but it says nothing about Jesus living until old age.
- The Bible explicitly states Jesus was crucified and resurrected at about age 33 (Luke 3:23; John 19:14). There is no biblical basis for Jesus living into old age.
- The phrase “one of the good ones” is vague and unbiblical terminology that can never override the clear biblical record of Jesus’ early death and resurrection.
2. Age Categories (Fata, Shab, Kahil, Shaikh) and Their Misapplication
The text cites an “Imam (From Him is Peace)” defining life stages: “Fata” (15-20), “Shab” (20-40), “Kahil” (65-75), “Shaikh” (75+), then uses this to justify Jesus living into old age.
- This is an extrabiblical cultural construct forcibly applied to Jesus to distort his life story.
- No Christian or biblical tradition divides human life in these exact stages or supports Jesus’ lifespan beyond the early thirties.
- Using cultural age terms from Islamic tradition to rewrite Jesus’ biography contradicts clear biblical teaching.
3. Claim: “Jesus (PBUH) remained alive on the Earth until old age, until his seventies, correct?”
The cult leader and Imam affirm this, contradicting:
- Acts 2:22-24 — Jesus was “delivered by the determined purpose and foreknowledge of God… and was raised from the dead.”
- Luke 24:7,46 — The Messiah “must suffer… and be raised on the third day.”
- 1 Corinthians 15:3-4 — “Christ died for our sins… and was buried… and rose again the third day.”
There is no biblical support for Jesus living a natural lifespan into old age.
4. The Lost Years of Jesus Christ Post-Crucifixion
The cult leader suggests Jesus’ whereabouts and activities after the crucifixion are “a huge topic and a big deal.”
- The Bible reveals that Jesus was crucified, buried, and resurrected bodily on the third day (Mark 15-16; Matthew 27-28; Luke 23-24; John 19-20).
- Any “lost years” after crucifixion are fabrications and not supported by any biblical or historical evidence.
- This idea undermines the resurrection and ascension, which are foundational (Acts 1:9-11).
5. The Mystery of Jesus’ Body and Burial — Another Grave
The cult leader claims Jesus’ body was “originally buried in another grave” and “later transferred to the famous site,” a grave Mary Magdalene visited.
- This contradicts Scripture, which states: “He laid it in his own new tomb, which he had hewn out in the rock…” (Matthew 27:60 KJV)
- No biblical text or early church tradition mentions any relocation of Jesus’ body.
- This claim reeks of conspiracy theories and attempts to explain away the empty tomb.
- The tomb’s emptiness is a cornerstone of the resurrection proof (Luke 24:1-6; John 20:1-9).
6. The Talpiot Tomb Denial and “Fear of People Uncovering the Body”
The cult leader denounces the Talpiot Tomb discovery as a “lie” designed to divert from the true grave.
- Such claims are irrelevant to biblical truth. The identity of the burial place is not a salvation issue.
- More importantly, Jesus’ resurrection proves the body was not in any tomb. His body did not remain dead or buried.
- This obsession with tomb locations distracts from the gospel’s clear message: the resurrection.
7. The Secret Burial by Simon Peter, Unknown to Other Disciples and Mary Magdalene
The leader claims Simon Peter secretly buried Jesus, and neither Mary Magdalene nor the other disciples knew.
- The Bible states Joseph of Arimathea, a known disciple, requested Jesus’ body and laid it in his own tomb (Matthew 27:57-61).
- Mary Magdalene was present at the tomb before and after the resurrection (Mark 16:1-11).
- To claim the disciples orchestrated a secret burial to deceive the public is an assault on their integrity and martyrdom testimonies (Acts 5:29-32).
8. The Suggestion that Jesus’ Disciples Fabricated the Resurrection
The cult leader asserts:
“It was not Jesus (PBUH) but rather his disciples” who intended people to believe Jesus was resurrected.
- This is a blatant denial of the resurrection’s truth and an accusation of conspiracy.
- The disciples’ willingness to suffer and die for this truth is historical proof of its authenticity (2 Timothy 2:8-9; Acts 7:54-60).
- Peter declared: “This Jesus hath God raised up, whereof we all are witnesses.” (Acts 2:32 KJV)
- To accuse them of deliberate falsehoods is to slander holy men of God.
9. The Resurrection Appearances and Initial Unrecognition
The text notes that Jesus appeared to his followers “a dozen times” after the resurrection, but “they did not recognize him at first.”
- This matches the biblical narrative (Luke 24:13-35; John 20:14-17).
- Scripture explains this not as deceit or illusion, but as Jesus’ glorified body and divine purpose.
- These appearances confirm the bodily resurrection and that Jesus was alive and physical (Luke 24:39-43).
10. Mary Magdalene’s Encounter with Jesus as a Gardener
The text recounts Mary Magdalene mistaking Jesus for a gardener (John 20:11-18), a genuine biblical event. However, the cult leader’s use of it to confuse or minimize the resurrection is misleading.
- Jesus’ instruction: “Do not hold on to me, for I have not yet ascended to the Father.” (John 20:17)
- This does not imply Jesus was still on earth indefinitely or lived a normal human lifespan after resurrection.
- It affirms the resurrection was physical but that Jesus’ earthly ministry had a divine timetable culminating in ascension (Acts 1:9).
Refutation of “Jesus appears on the road to Emmaus as a stranger”
1. Jesus’ physical resurrection and recognition
- Biblical account: The Gospel of Luke 24:13-35 clearly states that Jesus appeared physically resurrected to two disciples on the road to Emmaus. Though initially “kept from recognizing him,” when He broke the bread, “their eyes were opened,” and they recognized Him physically present.
- Cult claim (implied): The cult tries to cast doubt on the physicality of the resurrection by emphasizing that Jesus was “kept from recognizing” and “disappeared from their sight,” implying a spiritual or illusory presence rather than a bodily resurrection.
- Refutation:
- Jesus’ physical body was transformed but real (Luke 24:39, “Touch me and see; a ghost does not have flesh and bones…”).
- The sudden recognition upon breaking bread confirms a real, embodied presence.
- The disappearance was supernatural, showing resurrected glorified body properties (John 20:19-29, Jesus appears and disappears by His will).
2. Jesus’ teaching on suffering and glory
- Jesus corrects their misunderstanding: “How foolish you are, and slow to believe all that the prophets have spoken!” (Luke 24:25). He clarifies that Messiah had to suffer and then enter glory, fulfilling Scripture.
- This confirms a divine plan of atoning suffering and bodily resurrection rather than a mere spiritual survival or symbolic event.
- Cult distortions often reject or minimize this, implying Jesus did not actually die or rise bodily, which contradicts:
- Old Testament prophecies about the suffering servant (Isaiah 53).
- The early church’s apostolic preaching (1 Corinthians 15:3-8).
3. The importance of Scripture and fulfilled prophecy
- Jesus opens Scriptures, explaining Himself as the Messiah prophesied in Moses and the Prophets. This grounds the resurrection firmly in Old Testament prophecy.
- The cult leader’s teachings often ignore or reinterpret prophecy in ways inconsistent with biblical fulfillment, undermining Jesus’ messianic identity.
4. The breaking of bread: foreshadowing the Eucharist and physical presence
- Jesus breaking bread is not just a meal but a significant act foreshadowing the Lord’s Supper (Luke 22:19).
- The disciples’ eyes opening at this moment affirms the physical reality of the resurrected Christ, not an apparition or mere spiritual vision.
5. The disciples’ immediate reaction
- They “got up and returned at once to Jerusalem” to share the news, demonstrating the transformative effect of their encounter.
- This is consistent with the biblical record of eyewitness testimony to a bodily resurrection, foundational for early Christian witness.
The Emmaus appearance affirms the bodily resurrection of Jesus Christ as a historical and physical event.
The cult leader’s narrative attempts to introduce doubt by emphasizing non-recognition and disappearance, but these details are consistent with a glorified resurrected body capable of supernatural actions, not evidence against physical resurrection.
Orthodox Christianity holds that Jesus’ resurrection is physical, bodily, and miraculous, fulfilling prophecy and providing the foundation for salvation and Christian hope.
🔹 Refuting Abdullah Hashem Aba Al-Sadiq’s Twisting of John 21
🔸 Paragraph 1: Jesus Appears as a “Sherman”
Claim from Abdullah Hashem Aba Al-Sadiq:
“Jesus appears as a sherman to the disciples: Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus. He called out to them, ‘Friends, haven’t you any fish?’ ‘No,’ they answered. He said, ‘Throw your net on the right side of the boat and you will find some.’ When they did, they were unable to haul the net in because of the large number of fish. Then the disciple whom Jesus loved said to Peter, ‘It is the Lord!’”
✅ Biblical Refutation & Analysis:
Abdullah Hashem Aba Al-Sadiq misuses this passage by implying that because the disciples didn’t initially recognise Jesus, He must have appeared in a different body or form. This is a classic distortion of Scripture.
🔹 Misrepresented Verse:
“The disciples did not realize that it was Jesus…”
This statement reflects a temporary spiritual blindness, not a change in Jesus’ physical identity. Similar post-resurrection moments occur in:
- Luke 24:16 – “But their eyes were kept from recognising him.”
- John 20:14–16 – Mary Magdalene mistook Him for the gardener until He called her by name.
In John 21:7, however, we read:
“Then the disciple whom Jesus loved said to Peter, ‘It is the Lord!’”
So rather than proving a shape-shifting body, the text shows Jesus is recognisable, and the delay in perception is on the part of the disciples—not because of any bodily change.
🔹 Correct Theology:
The resurrected Jesus had a glorified but physically real and consistent body. Recognition was often granted after a moment of revelation, proving continuity, not replacement. The disciples knew it was Jesus—their previous confusion is not proof of bodily change.
🔸 Paragraph 2: The Breakfast on the Shore
Claim from Abdullah Hashem Aba Al-Sadiq:
“As soon as Simon Peter heard him say, ‘It is the Lord,’ he wrapped his outer garment around him (for he had taken it off) and jumped into the water… They saw a fire of burning coals there with fish on it, and some bread. Jesus said to them, ‘Bring some of the fish you have just caught.’… Jesus said to them, ‘Come and have breakfast.’ None of the disciples dared ask him, ‘Who are you?’ They knew it was the Lord… Jesus came, took the bread and gave it to them, and did the same with the fish.”
✅ Biblical Refutation & Analysis:
Abdullah Hashem Aba Al-Sadiq misinterprets the line:
“None of the disciples dared ask him, ‘Who are you?’ They knew it was the Lord.”
He twists this to suggest the disciples were unsure of Jesus’ identity, hinting again at some supposed bodily change. But this is a complete misunderstanding of the text.
🔹 Correct Interpretation:
The phrase “none dared ask” reflects awe and certainty, not confusion. The Greek verb tolmaō (dared) conveys reverence. The disciples knew it was Jesus—so sure, they didn’t need to ask.
Furthermore, Jesus was performing normal human functions:
- Cooking fish
- Eating a meal
- Distributing bread and fish
These are bodily actions that confirm His physical resurrection. This same Jesus who taught, died, and rose again is the one present in John 21.
🔹 Supporting Text:
- Luke 24:42–43 – “They gave him a piece of broiled fish, and he took it and ate it in their presence.”
- Acts 10:41 – “He was not seen by all the people, but by witnesses… who ate and drank with him after he rose from the dead.”
A spiritual phantom or a shapeshifting being cannot eat and serve food in consistent bodily form.
🔸 Paragraph 3: Misuse of Gnostic Literature
Claim from Abdullah Hashem Aba Al-Sadiq:
“In addition to those examples from the Gospels, I will supply you with an additional example from the Gnostic Gospels. In the Nag Hammadi collection, a manuscript by the name of The Acts of Peter and the Twelve Apostles tells us of another strange incident where it becomes abundantly clear that Jesus (PBUH) was appearing to the disciples in new bodies every time they met.”
✅ Biblical and Theological Refutation:
This is perhaps the most dangerous heresy presented by Abdullah Hashem Aba Al-Sadiq—relying on a Gnostic forgery to argue that Jesus kept changing bodies after the resurrection.
🔹 Gnostic Sources Are Heretical:
- The Acts of Peter and the Twelve Apostles is a 2nd–3rd century Gnostic text, never accepted by the early Church.
- Gnosticism denied the physical resurrection, incarnation, and nature of the true God of Israel.
- The Nag Hammadi texts contradict the entire New Testament witness.
🔹 The Canonical Gospels Teach the Opposite:
- Jesus appeared in the same body in every post-resurrection account.
- Thomas touched His wounds (John 20:27).
- He ascended visibly in the same body (Acts 1:9–11).
- He will return in that same body (Acts 1:11).
🔹 Hebrews 13:8:
“Jesus Christ is the same yesterday and today and forever.”
To claim that Jesus appeared in “new bodies every time” is to deny:
- His bodily resurrection,
- His divine consistency,
- And the apostolic Gospel itself (1 Cor. 15:3–8).
🔚 Summary: How Abdullah Hashem Aba Al-Sadiq Twists Scripture
| Biblical Passage | His False Claim | Biblical Reality |
|---|---|---|
| John 21:4–7 | The disciples didn’t recognise Jesus, so He must have had a different body | Recognition was spiritually delayed, not physically changed |
| John 21:12 | “None dared ask…” means they were unsure who He was | They knew it was the Lord and didn’t ask out of awe |
| Use of Nag Hammadi texts | Jesus appeared in new bodies | Canonical Gospels declare one glorified body—recognisable, touchable, consistent |
4) Jesus appears as Lithargoel the mysterious pearl merchant:
Paragraph 1 (Introductory narrative of the apostles’ journey and “Habitation”)
Text summary: The apostles sail under divine direction and arrive at a mystical city called Habitation (or Foundation Endurance), described in symbolic terms. A man appears with partially visible limbs and resounding voice, selling “pearls.”
Refutation:
Abdullah Hashem’s use of Habitation as a mystical port of entry where the apostles arrive through esoteric means follows the Gnostic pattern of secret knowledge reserved for spiritual elites. This contradicts the New Testament’s transparency and accessibility of the Gospel: “For the grace of God that bringeth salvation hath appeared to all men” (Titus 2:11). Furthermore, the apostles’ real post-resurrection mission is not secret sailing to mystical islands, but public witness to the risen Christ (Acts 1:8; Luke 24:47–48). The narrative here departs entirely from canonical Scripture and instead draws from Gnostic texts such as The Acts of Peter and the Twelve Apostles, falsely rebranded.
Paragraph 2 (Description of the mysterious figure “Lithargoel”)
Text summary: A striking figure appears selling “pearls,” shrouded in semi-revealed form, described in cryptic detail. He bears a book, a staff, and shouts “Pearls! Pearls!”
Refutation:
The portrayal of Jesus as “Lithargoel,” a veiled figure selling pearls, is not biblical. Nowhere in the Gospels or Acts is Jesus described post-resurrection as a merchant, nor does He obscure His identity to this extent. The metaphor of the pearl of great price in Matthew 13:45–46 describes the kingdom of heaven itself, not Christ as a peddler of pearls. Jesus declared, “I spake openly to the world” (John 18:20), in stark contrast to this arcane representation. The deliberate obscurity is again symptomatic of Gnostic ideology where salvation is tied to mystical riddles and exclusive revelation.
Paragraph 3 (Interaction with rich men and poor beggars)
Text summary: The rich reject Lithargoel because he lacks external signs of wealth; the poor seek the pearl, unable to pay but desiring to see it.
Refutation:
This narrative misapplies Jesus’s teaching on the poor and the rich. While Christ indeed ministered to the poor and rebuked materialism (cf. Luke 6:20, Luke 18:24–25), the Gospel is not a commodity hidden from the rich or given only to beggars. 1 Corinthians 1:26–29 clarifies that God’s calling is not about socio-economic class but God’s sovereign purpose. Furthermore, portraying Jesus as a peddler who hides the pearl from some and offers it for free to others distorts the freely given nature of the Gospel message itself (Ephesians 2:8–9). The “pearl” in Jesus’s parable represents the value of God’s kingdom, not a hidden commodity in a Gnostic marketplace.
Paragraph 4 (Description of the dangerous journey to the mystical city)
Text summary: Lithargoel warns of wild beasts and robbers that kill those who carry bread, water, meat, or garments. Only those who forsake everything and fast daily can travel safely.
Refutation:
This passage introduces a deeply ascetic and mystical path of salvation through extreme deprivation. This contradicts the biblical teaching that salvation is not earned by human effort or self-denial but by grace through faith (Romans 5:1; Ephesians 2:8–9). Moreover, the allegorical animals represent arbitrary dangers tied to basic needs, suggesting that physical necessities must be abandoned to enter the divine city. This mirrors Gnostic contempt for the physical body and creation, contrary to God’s declaration that creation was “very good” (Genesis 1:31) and the incarnational theology of Christ (John 1:14). Asceticism as a path to salvation is explicitly warned against in Colossians 2:18–23.
Paragraph 5 (Peter sighs at the difficulty of the road, and Lithargoel identifies himself)
Text summary: Lithargoel questions Peter’s sadness and affirms that Jesus gives power. Peter asks about the city; Lithargoel reveals its name is “Nine Gates” and cryptically adds, “the tenth is the head.”
Refutation:
The name “Nine Gates” and the hidden “tenth” reflects Gnostic numerology and occult symbolism. In contrast, Scripture never refers to heaven or the kingdom in such cryptic architectural numerics. The idea that only those who endure esoteric trials and mystic deprivation may enter recalls the elitist nature of Gnostic initiation rites, which again denies the open call of the Gospel: “Come unto me, all ye that labour and are heavy laden” (Matthew 11:28). Jesus is not a mystery merchant but the Shepherd who lays down His life for His sheep (John 10:11).
Paragraph 6 (Lithargoel reappears as a physician and reveals his identity)
Text summary: Lithargoel reappears in a new form—a physician with a medicine box and disciple. Peter asks him to lead them to Lithargoel. The man reveals he is Jesus.
Refutation:
While Jesus is indeed the “Great Physician” (Mark 2:17), this Gnostic shapeshifting narrative of Jesus in disguise contradicts all canonical post-resurrection appearances. The risen Christ appeared clearly to Mary Magdalene (John 20:16), the disciples (John 20:19–29), and the Emmaus travellers (Luke 24:31) after unveiling Himself through Scripture, not riddles. The idea that Jesus changes into multiple personas and only reveals Himself to a few supports the heretical Docetic view—that Jesus merely appeared to be human. This undermines the true Incarnation (1 John 4:2–3).
Paragraph 7 (Jesus gives final instructions with mystical overtones)
Text summary: Jesus instructs the apostles to return to Habitation and minister to the poor. He gives them the unguent box and pouch and promises a future reward.
Refutation:
This ending offers a works-based, semi-esoteric form of ministry in which the apostles are to endure like Jesus did in a world of hidden trials and secret power. But this approach nullifies the Gospel message, which declares the sufficiency of Christ’s once-for-all atonement (Hebrews 10:10). The real commission of Jesus is found in Matthew 28:19–20—not to distribute mystical ointments but to make disciples through the preaching of the Word and baptism. There is no precedent in apostolic Scripture for this form of Gnostic healing mission.
General Theological Summary:
Abdullah Hashem Aba Al-Sadiq’s use of The Acts of Peter and the Twelve Apostles (a Gnostic pseudepigraphon from the Nag Hammadi library) presents a theologically corrupted view of Jesus Christ. It introduces:
- A secretive, shape-shifting Jesus contrary to the Gospel witness;
- Mystical access to salvation through asceticism, which is condemned in Scripture;
- Gnostic elitism and false spiritual dualism between the physical and the “truly spiritual”;
- False eschatology based on coded cities and mysterious figures;
- An alternative commission that bears no resemblance to the Great Commission of Christ.
The Jesus of this narrative is not the crucified and risen Lord of the Bible, but a literary reconstruction of second-century Gnostic imagination. Christian theology stands firm: “There is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5)—not Lithargoel, not a pearl-seller, but the Lamb who takes away the sin of the world (John 1:29).