Allama Muhammad Iqbal was a Muslim, then a Qadiani-Ahmadi, then a Lahori-Ahmadi, and then?

Intro
This short essay will prove that Allama Iqbal left Islam very early in his life, in roughly 1888–1894, Allama Iqbal was being taught by Syed Mir Hassan, who seems to be a follower of the Sir Syed Ahmad Khan school of thought (Aligarh) and was MGA’s friend in Sialkot (1860-1868). Later on in 1897 [this is evidenced in many ways, lastly see the statements by Iqbal in 1932 and 1938 wherein he totally denies all hadith that related to physical return of Eisa], he officially joined Ahmadiyya, after his father and brother.

He died in 1938 and we are unsure if he said the Kalima again and re-entered Islam after 1931, in fact, after Iqbal died, a book of his was published wherein he was utterly confused if Eisa (as) was dead or not and confused about the miracles of Eisa (As)(see the full ref under 1938 in the below).

Sir Muhammad Iqbal (9 November 1877 – 21 April 1938) was born a Muslim, however, with Sir Syed Ahmad Khan leanings, and in Sialkot. MGA was in Sialkot for roughly 8-10 years and lived in the same neighborhood that Iqbal grew up in (Iqbal Manzil). Syed Mir Hassan knew MGA too, from those early days, they were acquaintances.

Born and raised in Sialkot, Punjab, Iqbal completed his BA and MA at the Government College in Lahore. Iqbal and his family were already out of Islam, since they held Sir Syed Ahmad Khan beliefs, nevertheless, Iqbal and his some of family joined Qadaniat in roughly 1897 and began defending MGA and denying ALL Islamic beliefs in terms of Eisa (As) and miracles.

However, after 1901, he seems to have stepped back from Ahmadiyya, however, he seems to have still believed in Ahmadiyya beliefs (Sir Syed Ahmad Khan beliefs)(except prophethood). In 1908, when MGA died, he seems to have supported the 1st Khalifa. He seems to have been a Lahori-Ahmadi from 1914 to 1930, or a rogue Ahmadi or someone who wanted to support modernism and British values. Per Qadiani sources, he helped the Qadiani’s in 1931 as they scrambled for Kashmir.

In 1932, he wrote a famous letter wherein he denied all the hadith about the return of Eisa (As)(See in the below). He is mentioned in the ROR of Dec-1933 in a positive light. In 1934-36, he wrote extensively vs. the Qadiani-Ahmadi’s. Did he return to Islam thereafter? We don’t know, there are no writings which prove that he changed his position on the return of Eisa (as). He was dead by 1938 and Muslims read his funeral prayer.

The longer version of the story is as follows, in 1897, it seems that Allama Muhammad Iqbal joined Ahmadiyya (Lahori’s said it too). MGA wrote some poetry vs. Sa’dullah to the effect that God should make a decision between them, he also called Sa’dullah as the son of prostitutes (Ibn Bagha). Allama Iqbal heard about the controversy and promptly wrote a poem wherein he was defending MGA and opposing Maulvi Sa’adullah of Ludhiana, thus hinting at his conversion to Ahmadiyya. By 1900, Allama Iqbal was publicly calling MGA as the profoundest theologian among modern Indian Muslims. It is safe to assume that Allama Muhammad Iqbal believed that Eisa (As) was dead, he would never return, all miracles were rare natural phenomenon and that Jesus was in India. Ahmadiyya sources allege that MGA mentioned Sheikh Nur Muhammad—Cap Maker attended the public meeting (From June 20, 1897 to June 22, 1897) to celebrate the Diamond Jubilee in Qadian, District Gurdaspur and even donated 1 rupee (see page 68, Tohfa-e-Qaisariyyah). They also allege that his son, Shaikh Ata Muhammad also attended and he donated 1/2 anna (see page 63,Tohfa-e-Qaisariyyah ).

It seems that Allama Iqbal had problems with MGA’s claim to prophethood (1901). In 1902, he published a poem in Persian highlighting his belief in the Finality of Prophethood of Muhammad (SAW) in 1902. Then, following harassment from an acquaintance turned Ahmadi preacher, he published an Urdu poem in Mukhzan (7/1902), which glorified Islam’s unifying nature and criticized schismic potential of Ahmadiyya. When someone misquoted Iqbal about the superiority of one Ahmadi faction over the other, he wrote (Paigam-e-Sulah, 1915) to certify his belief in Khatam-e-Nabuwat and having no expertise in Ahmadiyya beliefs or history. These examples show Iqbal’s discomfort towards Ahmadiyya despite his kind nature, which restrained him from getting into controversial issues.

In roughly 1906, Ahmadiyya sources allege (see the scans in the below), while Iqbal was away in London (1906), Atta Muhammad sent Iqbal’s son (Aftab), for schooling in Qadian at the Talim ul Islam High School. Allegedly, Aftab Ahmed, stayed with his mother and remained a source of anguish for Iqbal throughout his life. Aftab was sent to a boarding school for four years because of his difficult temperament; Taleem-ul-Islam at Qadian was chosen due to its academic reputation, discipline, and least expenses. Atta Muhammad took this decision, as Iqbal was abroad/away from his parental home in Sialkot. Aftab never accepted Ahmadiyya and even changed his surname from Ahmed to Iqbal early in his career as a successful barrister (see the testimony of Mir Hamid Ali). However, BEGUM Rasheeda Aftab Iqbal wrote “Aftab aur Iqbal” denied that Iqbal sent his son (Aftab) to Qadian at the the Talim ul Islam High School (See Mufti Zahid Numani, 2:44 time stamp).

After 1914, he remained friendly and even worked with the Lahori-Ahmadi’s until the 1930’s, in 1932, he called them “Muslims with a sense of honour” (see Muhammad Ali). In 1931, Ahmadi sources only tell us that he recommended that the Khalifa, Mirza Basheer ud Din Mahmud get control of the famous Kashmir committee, however, Iqbal denied this altogether. Iqbal’s good friend Sir Fazl-i-Hussain also gave the Ahmadi Zafrullah Khan his seat in the Executive Council in the summer of 1932. In this same year, he wrote a famous letter wherein he denied all the hadith on the return of Eisa (As)(See the full ref in the below).

He published his famous book on Ahmadiyya in 1934, it was entitled, “Islam and Ahmadism”. Download it here also: Islam_and_Ahmadism_by_Muhammad_Iqbal-1934 it was also published via the Zamindar newspaper of May-1935. In this era, Iqbal was never accused of being an ahmadi, not by the Lahori’s, nor by the Qadiani’s. It was only after his death when Ahmadi’s began claiming him, as they had moved into Pakistan. He is mentioned briefly in the ROR of Feb-1936. The entire March-1936 edition of the ROR is about Iqbal and his books against Ahmadiyya.

Iqbal died in 1938, at age 60.

qadianis-are-traitors-to-islam
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His father
Who is Sheikh Noor Muhammad (died 1930)

He was the father of Sir Muhammad Allama Iqbal. Its unclear if he ever converted to Ahmadiyya.

He was a Kashmiri Brahmin Sapru which had converted to Islam in the 19th century, when the Sikh Empire was conquering Kashmir, his grandfather’s family migrated to Punjab. He worked as a tailor, not formally educated, but a religious man (See Schimmel). He was married to Imam Bibi, a Punjabi Muslim from Sialkot, was described as a polite and humble woman who helped the poor and her neighbours with their problems. She died on 9 November 1914 in Sialkot. His eldest son was Shaikh Ata Muhammad, who also joined Ahmadiyya and later renounced it. He died on Aug 17, 1930. He had a brother who also joined Ahmadiyya, his name was Ghulam Qadir, a Munshi from Siaklot.

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His brother
Who is Shaikh Ata Muhammad? – ahmadiyyafactcheckblog

Shaikh Ata Muhammad, elder brother of Allama Iqbal, died on Dec 22, 1940. He is buried in Kashmirian graveyard, Sialkot.
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His sisters
“New research on Iqbal”. Dawn. 10 November 2003. Retrieved 2 December 2018

Fatima Bibi (Iqbal’s sister) was laid to rest in Kashmirian graveyard of Sialkot and Zainab Bibi (sister of Allama Iqbal) was buried in a Wazirabad graveyard.
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His uncle
Who is Munshi Maulawi Ghulam Qadir Sahib Fasih? The uncle of Allama Iqbal?
Who is Munshi Maulawi Ghulam Qadir Sahib Fasih? The uncle of Allama Iqbal? – ahmadiyyafactcheckblog

Munshi Maulawi Ghulam Qadir Sahib (Fasih) was an Ahmadi from very early on (1890–1891). He seems to be an uncle of Allama Iqbal (per Akber Chaudhry). He was born in Sialkot in 1860 and died in 1912, aged 52 (See “Indian genre fiction : pasts and future histories” by Bodhisattva Chattopadhyay; Aakriti Mandhwani; Anwesha Maity published in 2019).

He was a fast friend of Maulvi Abdul Karim Sialkoti, this was his introduction to Ahmadiyya. He owned the Punjab Press (in Sialkot) and was used by MGA to print his books and etc. He was there in 1891 at the Delhi masjid with MGA, he was there at the 1st and 2nd Annual Jalsa.

Fasih was named President of the debate with Athim (1893), however, he left Ahmadiyya (See the Seeratul Mahdi quote) after MGA went to Dera Baba Nanak and was trying to prove that Baba Nanak was a Muslim (1895). The proof that he left Ahmadiyya is simply because he wasn’t named in the famous list 313 of Ahmadi’s in 1896-1897 via Anjam-E-Athim (See Dard also).
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His son Aftab Iqbal
Who is Aftab Iqbal (1899 to 1979)? – ahmadiyyafactcheckblog

Aftab Iqbal was the eldest of the famous Allama Muhammad Iqbal. Aftab Iqbal was born as an Ahmadi in 1899, since his father had gotten into the bait of MGA in roughly 1897. In roughly 1906, he was sent to Qadian to attend the Talim ul Islam High School. His wife’s name was Begum Rasheeda. His mother was named Karim Bibi, he also had a sister named Meraj Begum, who died young.

Aftab Ahmed, stayed with his mother and remained a source of anguish for Iqbal throughout his life. Aftab was sent to a boarding school for four years because of his difficult temperament; Taleem-ul-Islam at Qadian was chosen due to its academic reputation, discipline, and least expenses. Atta Muhammad took this decision, as Iqbal was abroad/away from his parental home in Sialkot. Aftab never accepted Ahmadiyya and even changed his surname from Ahmed to Iqbal early in his career as a successful barrister.

He was laid to rest in Sukhi Hussain graveyard of Karachi. Waqar Iqbal (son of Aftab Iqbal) died on Dec 22, 1988, and was buried in Sukhi Hussain graveyard of Karachi.
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His daughter, (1895–1915)
A Glimpse into His Family Life

Miraj Begum, his daughter, pursued a career in education and served as a teacher. She died in 1915 at barely 20 years old.
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His son, from second wife
Javed Iqbal

He wrote an autobiography (Zinda Rood: Allama Iqbal ki Mukammal Sawaneh Hayat, Urdu Edition) about his father.
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His first wife
Karim Bibi
Who is Aftab Iqbal (1899 to 1979)? – ahmadiyyafactcheckblog
“New research on Iqbal”. Dawn. 10 November 2003. Retrieved 2 December 2018

Allama Iqbal had two children (Aftab Iqbal and Meraj Begum) from his first wife Karim Bibi. Meraj Begum died at age 20 in 1915 and Aftab Iqbal was sent to Qadian for schooling.

Karim Bibi (first wife of Allama Iqbal) died on Feb 28, 1947. Her last resting place is in Meraj Din graveyard, Lahore (See Dawn from 2003).
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His second wife
See Khutbat e Noor, page 477

Iqbal’s second marriage took place with Mukhtar Begum on 26 August 1910 with the niece of Hakim Noor-ud-Din. Both mother and son died very soon after birth.

However, Dr. Nazir Sufi that this is all a lie (a nephew of Iqbal), Iqbal never married the grand-daughter of Maulvi Nur ud Din (See Mufti Zahib Nomani, 5:26 time stamp).
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His 3rd wife
“New research on Iqbal”. Dawn. 10 November 2003. Retrieved 2 December 2018

Iqbal’s third marriage was with Mukhtar Begum, and it was held in December 1914, shortly after the death of Iqbal’s mother the previous November. They had a son, but both the mother and son died shortly after birth in 1924.

Mukhtar Begum (second wife of Allama Iqbal) died on Oct 21, 1924. She is buried in Ludhiana graveyard of India.
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His 4th wife
“New research on Iqbal”. Dawn. 10 November 2003. Retrieved 2 December 2018

Later, Iqbal married Sardar Begum, and they became the parents of a son, Javed Iqbal (1924–2015), who became Senior Justice of the Supreme Court of Pakistan, and a daughter, Muneera Bano (born 1930). One of Muneera’s sons is the philanthropist-cum-socialite Yousuf Salahuddin.

Sardar Begum died on May 23, 1935. Her grave is in Bibi Pak Daman graveyard of Lahore.
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Sons that lived past infancy

–Aftab Iqbal
–Javed Iqbal
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Daughters that lived past infancy

—Meraj Begum (1895 to 1915), died at age 20
—Muneera Bano (born 1930)
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Grandchildren

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Other family
“New research on Iqbal”. Dawn. 10 November 2003. Retrieved 2 December 2018

Shabnam (Allama Iqbal’s granddaughter) died on Sept 5, 1945. She is buried in Meraj Din graveyard of Sialkot. Akbari Begum (Iqbal’s niece) died on 1948. She is buried in a Quetta graveyard. Shaikh Imtiaz Ahmad, Iqbal’s nephew, died on Dec 30, 1946, and is buried in Bahrain graveyard.

Shaikh Noor Ahmad (Iqbal’s nephew) died in 1949 and is buried in Kashmirian graveyard, Sialkot. Shaikh Zahoor Ahmad (Iqbal’s nephew) died on Aug 22, 1954, and is buried in Kashmirian graveyard, Sialkot. Shaikh Khurshid Ahmad (Iqbal’s nephew) died on Aug 25, 1954. He is buried in Kashmirian graveyard, Sialkot.

Karim Bibi (sister of Allama Iqbal) died on July 4, 1958, and was laid to rest in Kashmirian graveyard of Sialkot. Prof Manzoor Ahmad (Iqbal’s nephew) died on July 15, 1976 and was laid to rest in Kashmirian graveyard, Sialkot.

Dr. Nazir Sufi (a nephew of Iqbal).

Sheikh Ijaz Ahmad was the son of Shaikh Ata Muhammad and nephew of Allama Iqbal. Sheikh Ijaz Ahmad was an Ahmadi throughout his life. After passing away on January 02, 1994, he was buried in the Ahmadiyya graveyard of Karachi, Pakistan.
_____________________________________________________________________________________________ Books about Allama Iqbal’s life

–Zinda Rood: Allama Iqbal ki Mukammal Sawaneh Hayat, Urdu Edition) by Javed Iqbal (son of Allama Iqbal).

—“Mazloom Iqbal” written by his nephew, Ejaz Ahmad (the son of Iqbal’s older brother Atta Muhammad). The book was published in Lahore, Pakistan, in 1985.

—“Iqbal-o-Aftab” by Begam Rashida Aftab Iqbal

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1860’s
Mirza Ghulam Ahmad’s life in Sialkot 1860-1868 – ahmadiyyafactcheckblog

MGA allegedly lived in the house of Mir Hisamuddin (also spelled Hassam ud Din)(MGA called him the Chief of Sialkot). Mirza Ghulam Ahmad said that he was in Sialkot 7-8 years (See ROR of Nov-1904), and some time before the publishing of the Barahin (see Lecture Sialkot, page-60). Thus, MGA was in Sialkot from 1860-1868. After MGA died, this was changed to 1864-1868 (see Seeratul Mahdi, 1923(Vol. 2, p. 178). However, it was changed again soon thereafter. MGA moved from this house eventually and moved to “Kashmiri Mohalla”, this is the same neighborhood wherein Maulvi Abdul Karim Sialkoti was born. In 2018, the Ahmadiyya Jamaat in Pakistan tried to build a museum in one of these houses and failed.
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1892 in Sialkot

Click to access iqbal.pdf

In 1892 MGA visited Sialkot and stayed at the house of Hakim Hassam-ud-Din. He made a speech in Hakim Hassam-ud-Din’s mosque after the zuhr prayers. The famous poet Dr. Sir Muhammad Iqbal was a fellow student of mine in those days, and was sitting on the roof
of the porch of the mosque. Seeing me, he said: Look how the devotees are swarming around the light. He was very much favourably disposed towards Hazrat Mirza in those days. So when a poet of Sialkot, who used to have the pen-name jalwa, composed satire to ridicule Hazrat Mirza, Dr. Iqbal wrote a rejoinder in poetical form too, greatly praising Hazrat Mirza (See Mujadid e Azim).
_____________________________________________________________________________________________1893, from the Scotch Mission College in Sialkot

Even though he is a teenager, and officially not an Ahmadi (per all Ahmadiyya sources), he still defends MGA vs. Maulvi Sa’dullah. Iqbal must have already been an Ahmadi by then. In 1892-1893, MGA had called Sa’dullah the famous arabic derogatory phrase, “Zarrayatul Baghaya”. Ahmadiyya sources claim that MGA made a prophecy about Sa’dullah in a book called “Anwar-ul-Islam” (Urdu) which was published in 1894, 3 years after MGA had his initial altercation with Sa’dullah. In 1897, MGA wrote some poetry vs. Sa’dullah to the effect that God should make a decision between them, he also called Sa’dullah as the son of prostitutes (Ibn Bagha). Sa’dullah died in January of 1907, 3-5 months later in May of 1907, as Haqiqatul Wahy was published, MGA claimed that Sa’dullah died of plague and mubahila. MGA also purposely left out his poetry wherein he called Sa’dullah as the son of prostitutes (ibn Bagha), Mirza Bashir Ahmad claims that Muhammad Ali advised MGA to leave this out, in fear of legal recourse, i.e. the son of Sa’dullah might have sued for defamation.
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1896
The famous list of 313 Qadiani’s was created in 1896-1897 – ahmadiyyafactcheckblog

He is not listed in the famous list of the first 313 Ahmadi’s of 1896 (See Dard), nor were his father (Sheikh Noor Muhammad), uncle (Ghulam Qadir, a Munshi from Siaklot) or brother (Atta Muhammad). Iqbal’s elder brother, Atta Muhammad, and his son, Shaikh Ijaz Ahmad accepted Ahmadiyya. However, Atta Muhammad renounced Ahmadiyya some years before his death and none of his other children accepted it. Ijaz died an Ahmadi but none of his children accepted Ahmadiyya. Ijaz is also the author of a fine book, Muzloom Iqbal – it seems to confirm that Iqbal never accepted Ahmadiyya (ref under construction). It seems that his father, Sheikh Noor Muhammad may have also quit Ahmadiyya before he died.
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1897
The poem was called, “Jaisa Moon Taisee Chapayrh (“A slap which your face deserves”). A quote:

‘””O Sa’d, we have seen your filthy abuse. It will make street sweepers appreciate you. Don’t be perturbed by the heat of the sun of truth, for the devil himself will be your sun-shade. You have become the brother of the Christians, you renegade! What a great favor you have done to Islam”””. (By Shaikh Muhammad Iqbal, F.A. class, Scotch Mission School, Sialkot. A’inah Haq Numa, p. 107)(See “Muhammad Iqbal and the Ahmadiyya Movement” by Maulana Hafiz Sher Muhammad (1995).

Dard quotes the same poem with some variations
“””Viz. Shame! Sa‘dullah, I have seen your foul-mouthedness; you will be very much appreciated among the low class sweepers. Your versification is not less than a stinking privy. Your poems are the favourites only of sweepers.
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1897

Ahmadiyya sources allege that MGA mentioned Sheikh Nur Muhammad—Cap Maker attended the public meeting (From June 20, 1897 to June 22, 1897) to celebrate the Diamond Jubilee in Qadian, District Gurdaspur and even donated 1 rupee (see page 68, Tohfa-e-Qaisariyyah). They also allege that his son, Shaikh Ata Muhammad also attended and he donated 1/2 anna (see page 63, Tohfa-e-Qaisariyyah).
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Iqbal published a paper in English on the famous Suﬁ saint Abdul Karim ibn Ibrahim al-Jilli. Mentioning the great scholarship of the saint, Iqbal wrote:

“””It will appear at once how strikingly the author has anticipated the chief phase of the Hegelian Dialectic and how greatly he has emphasised the doctrine of the Logos—a doctrine which has always found favour with almost all the profound thinkers of Islam, and in recent times has been readvocated by M. Ghulam Ahmad of Qadian, probably the profoundest theologian among modern Indian Muslims.”“”” (See the Indian Antiquary, vol. 29. September 1900, page 239.)

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1902

At a meeting of the Anjuman-e-Hamaat-e-Islam in 1902, he denied Mirza Qadiani’s claim of prophethood and said:

O, after that you became a prophet in every sense of shirk

The light of the candle has enlightened Bazm

On page 30 of his book “Sarwar Rafta”, Ghulam Rasool Mehr said in a note that this is the word of 1902 and it is clear that the need to write it was due to Mirza Ghulam Ahmad Qadiani’s claim. That is to say, the claim of prophethood after you is shirk per prophethood in every respect. Whatever the meaning. In other words, even the prophecy of Zali and Brozi is not out of it.

In May 1902, the repository Lahore and on June 11, 1902, Muhammad Din Fouq’s magazine Panja Foolad analyzed the results of the Qadiani religion. Remember that he wrote poems in response to the pledge of allegiance by the Qadianis.

You give life to separation

I think the way to connect

Let there be corruption in the brothers

What is the value of this worship?

You are happy to die

And I’m shedding tears

Remember that Mirza Qadiani used to make predictions on the death of his opponents.

Sheikh Ijaz Ahmad (nephew of Allama Iqbal)(and Ahmadiyya sources) alleges that he separated from Ahmadiyya in 1902 because of Ahmadi Jama’at not participating in the Janazah (funeral) prayer of his non-Ahmadi daughter (see Mazloom Iqbal, page 185).
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A poem of his is published in the Al-Hakam of 10 January 1903, see pages 8 and 9. It was also published in the Makhzan, vol 2, p 48. Apparently, he praised MGA in this poem.

Iqbal recited a poem in March 1903 at the meeting of Anjuman-e-Hamaat-e-Islam. In it he recited this poem.

I do not deny the arrival of Mahdi but

It is impossible for anyone to be like you

Through this poem, Iqbal refutes Mirza Qadiani’s claim that he is like Christ or like Muhammad.

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He seeks to meet MGA in Sialkot, along with his friend, Sir Mian Fazl-i-Hussain, they seem to have met, this was when MGA was fighting his court case in Gurdaspur (see Maulana Muhammad Ali, Sir Muhammad Iqbal’s Statement re the Qadianis, and https://themuslimtimes.info/2013/07/21/allama-iqbal-was-an-ahmadi-muslim-until-a-few-years-before-his-death/).

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1905–1908

He moved to England and completed his academic studies, he also traveled to Germany as he completed his PHD studies. MGA was dead by the time he returned to British-India.
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1905
“Makhzan (Volume 8, Issue 5) [1905]” | Endangered Archives Programme (bl.uk)

He wrote an essay for the “Makhzan” from Lahore, in February of 1905 (see Vol. 8, No. 5, page 49, via “Christ in Kashmir”, pages 106-107 by Aziz Kashmir a Lahori Ahmadi, written in 1973).
The footnote proves that Allama Iqbal believed that Eisa (as) came to India. The Makhzan was a newspaper edited by Sir Sheikh Abdul Qadir. He was also a “Sir” and was knighted by the Queen. Allama Iqbal knew him well and didn’t object to the footnote.

The poem

………”‘The abode of Guatama, sacred place for Japanese
Small Jerusalem for lovers of Jesus
Buried is there, the glory of Islam
Every flower of this garden is a heaven, a paradise
That is my motherland, my native land””

“””Footnote #5. St. Thomas, (a disciple of Jesus, who was the first person to come to India for preaching Christianity) is buried in south India. Some are of the opinion that Jesus, on whom be peace, also lies buried in Kashmir””””

Scan

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1906

Scans from Hamid Ali Shah’s book

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1908–Winter

He seems to have returned to British-India in this era.
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He writes to Noorudin (the Khalifa) and asks some questions. This is recorded only in one book, (“”Hakeem Noor-ud-Deen – Khalifatul Masih I – The Way of the Righteous”””by Syed Hasanat Ahmad, see pages 126-128) and (the Al-Hakam of December 21, 1909) and (History of Ahmadiyyat, v. 4, pp. 324-325). From 1909 to 1911, he was a Professor at the Government College at Lahore, where he taught both English and Philosophy. Zafrullah Khan was one of his students (See Reminiscences of Sir Muhammad Zafrullah Khan).
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On August 22nd, 1910, the Ahmadiyya Khalifa, Maulvi Noorudin arranged for Muhammad Iqbal to marry his granddaughter from his first marriage, the nikah was announced from Qadian (see Nooruddin, Hadhrat al-Hajj Maulana Hafiz Hakeem. Khutbat e Noor. (Nizarat Nashar o Ishaat, Qadian. 2003). page 477 and https://themuslimtimes.info/2013/07/21/allama-iqbal-was-an-ahmadi-muslim-until-a-few-years-before-his-death/). He would eventually marry her in the winter of 1914, it is unclear who read the Nikah. Her name was….

Millat Baiza¯ Per Ayk ‘Imra¯nı¯ Nazar,published by Aeenah Adab, Lahore, 1970 edition, pp. 84–85.

“In order to be a dynamic member of the Muslim community, a person must not only repose unconditional faith in the religion of Islam but also imbue himself thoroughly in the colouring of the Islamic civilization. The object of diving into this jar of the ‘colouring of Allah’ is that Muslims should give up duality and become of one hue. … In my opinion the aspect of national life represented by Aurangzeb is a model of pure Islamic life, and it should be the purpose of our education to develop this model and to make Muslims keep it in view all the time. … In the Punjab a true model of Islamic life has arisen in the form of that community which is known as the Qadiani sect.”

kafir. Later my disillusionment developed to the stage of open opposition.”Harf-i Iqbal, pp. 122 – 123.)

However, Dr. Nazir Sufi that this is all a lie (a son of a nephew of Iqbal), Iqbal never married the grand-daughter of Maulvi Nur ud Din (See Mufti Zahib Nomani, 5:26 time stamp).

Scans

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1911

1911: In a civilized view of the nation of Beidah, he called the Qadianis a model of the typical Islamic way of life, as well as the so-called Qadiani sect. Maulana Zafar Ali Khan mistakenly omitted the word “So-Called” in the translation of this article, which was exploited by the Qadianis and no one bothered to look at the original English article. Because the Qadianis had removed the English version of this article from the market.
_____________________________________________________________________________________________1913

In November of 1913 Iqbal attended a meeting at Ahmadiyya Buildings, Lahore, held to celebrate the acceptance of Islam by Lord Headley in England. He made a speech in which he praised Khwaja Kamal-ud-Din for his sacrifice in the propagation of Islam and urged Muslims to help him and not let differences with Ahmadiyyat stand in the way.

He sent Mirza Jalaludin to Qadian to request an Edict from the Caliph (Noorudin) regarding the case of the divorce of his wife (who he had intended to divorce and was unsure of whether divorce had taken place from the point of Islamic Law) which he promptly acted upon:

The Maulana said that no divorce had taken place according to Islamic law, but if he was uncertain in his mind he could hold the marriage ceremony again. So a Maulvi was called, and the Allama was re-married to this lady. He then took her to Sialkot. This happened in the year
1913 (see Salik, Abdul Majeed. Zikr e Iqbal. page 70).
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He officially marries the grand-daughter of Noorudin. She dies in 1924, along with his only child from this marriage, during child birth. Her name was Mukhtar Begum, it is unclear through which daughter of Noorudin’s she comes from. We had assumed that all of those people were non-Ahmadi.

Imam Bibi, the mother of Allama Iqbal, died on Nov 9, 1914. Her grave is in Imam Sahib graveyard, Sialkot.
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1915

In 1915, Ramuz Bekhodi was published. Iqbal openly declared the belief in the end of prophethood.

So God abolished the law

The messenger ended our mission

The next prophet is the grace of God

The veil of honor is the religion of Mustafa

Almighty Almighty image defeat every claim

May Islam prevail forever
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1915
https://youtu.be/ttIuf5Tntok?si=umIdKG4yDG3Eewtw“Iqbal, durmyan wa daur” (Iqbal, the time in the middle) by Khurram Shafiq (quoted by Mufti Zahid Nomani, 17:31 time stamp).Scans

_____________________________________________________________________________________________1916

Al-Fazl, April 11th, 1916 reports “an essay iqbal published in lamaaat? saying “any person who accepts/believes advent of a prophet after Hazrat Muhammad SAW, is out of the pale of Islam. If Qadiani Jammat hold that belief then, that too is out of the pale of Islam”.

Qadiani Reply: “If Dr Sahib had put the blow his sword only on our neck, we would not complain. But it seems like it is Nadir Shahi mass killing, so, ALL Ahl sunnat wa Jamaat, All ahl Islam, and many personalities in his dear family are not safe from his sword, based on what he has said. As much as i know, there is no one else claims to be muslim other than dwellers of Paigham Buildings (the Lahori-Ahmadi’s). That in the end times Masih Ibn Maryam as a Nabi ullah. this is a known fact anyone who denies the nabi is out of pale of islam. so not only us but all the ulema e Islam of Lahore and Amritsar or dwellers of Laknau or Braily, Mecca or Madina, all are out of Islam. Because they all believe advent of a prophet after Khatam e Nabiyeen”

Some Commentary for this quote
It seems that Dr. Iqbal was questioned on the finality of prophethood concept. In a newspaper called Lamaat he wrote that anyone who believes in a prophet after Muhammad is outside the pale of Islam. It seems that Dr. Iqbal had either became a Lahori-Ahmadi or a rogue Ahmadi. He clearly calls the Qadiani-Ahmadi’s as Kafirs. The Al-Fazl responds by accusing Iqbal of calling all Muslims as Kafirs, since all Muslims believe in the return of an old prophet, Esa (As). In fact, the Lahori-Ahmadi’s are the only group of Muslims who believe that Esa (as) will never return and Muhammad (saw) is the final prophet in order. It should be noted that the Muslims of Lucknow, Mecca and Medina believe that Esa (as) will return, but since Esa (As) is an old prophet, his return doesn’t effect the finality of Muhammad’s prophethood. However, the Qadiani jamaat disagrees and allow 1000’s of prophets.

Alfazl 1916-04-11

After his death, writings from Iqbal emerged with proves that he never believed in any concept of Mahdi or the return of Esa (as).
_____________________________________________________________________________________________
1923
Seeratul Mahdi
Page 764
Story #858

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_____________________________________________________________________________________________1924

Mukhtar Begum (second wife of Allama Iqbal) died on Oct 21, 1924. She is buried in Ludhiana graveyard of India, their new-born child also died.
_____________________________________________________________________________________________1927

In December of 1927, Iqbal attended the annual conference of the Lahore Ahmadiyya Movement, at which Lord Headely visiting India was also present. Iqbal made a speech again praising Khwaja Kamal-ud-Din for his work of the propagation of Islam.

Dr. Israr alleges that Allama Iqbal wrote some poetry in Zabur-i-Ajam (1927) wherein he deduced that Allama Iqbal was supporting the coming of the Mahdi. However, in 1932, he wrote that the Messiah and Mahdi concept are all lies.
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1930

Allama Iqbal is presented in a good light in the ROR Apr-1930 (See page 110). They quoted Sir Syed Ahmad Khan on page 109, this is from an essay entitled, “The Islamic World of Today” by S. Niaz. This essay came from a speech given in the UK on March 9th, 1930, at the “Theosophical Society” in High Wycombe, North-West, London, UK (See the ROR of March-1930).

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1931

On 25 July 1931, the Lahore based All-India Muslim Kashmir Conference held a meeting in Shimla at the house of Sir Muhammad Zulfiqar ‘Ali Khan (Who was the brother-in-law of the Khalifa), to determine their course of action. Many notable dignitaries were present, including Sir Muhammad Iqbal, Sir Mian Fazl-i Husain, (the Nawab of Malerkotla) Sir Muhammad Zulfiqar ‘Ali Khan(Who was the brother-in-law of the Khalifa), (Shams a l-‘Ulama) Khwaja Hasan Nizami of Delhi, Khan Bahadur Shaykh Rahim Bakhsh, and several other Nawabs, a Deobandi professor, and high ranking administrators from both the Siyasat and Muslim Outlook newspapers.

On Iqbal’s nomination, the members unanimously agreed that Mirza Bashir al-Din Mahmud Ahmad should become president, with ‘Abd al-Rahim Dard as his secretary, of what they called the All-India Kashmir Committee (AIKC)(see Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, pp. 415-416, has his account of the committee’s formation and pp. 419-421, has the full list of members)(See Khan “The construction of the Ahmadiyya Identity”).

He also seems to have been in the UK and visited the Ahmadiyya temple (Fazl Mosque) in London (see the scan). Per the scan, Zafarullah khan hosted a lavish banquet in the honour of the delegation of round table conference including Iqbal on 10th of October at the hotel of some Muhammad Shafee. Next day, Iqbal and his colleagues went to London Mosque on request of Farzand Ali. So, as per the scan, Iqbal visited the temple on 11th of October, 1931.

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_____________________________________________________________________________________________1932
When Iqbal called Lahori Ahmadis ghairat mand musalman (“Muslims who have a sense of honour”).

In April 1932, (check out Mufti Zahid Numani’s explanation herein, 8:21 time stamp) when someone asked Iqbal’s opinion about whether one should join the Ahmadiyya Movement, Iqbal wrote in a letter (which is in Makatib-i Iqbal):

“As to the Ahmadiyya Movement, there are many members of the Lahore Jama’at whom I consider to be Muslims who have a sense of honour, and I sympathise with their efforts to propagate Islam.”

Also in 1932, Iqbal wrote:

He is mentioned in the ROR of Nov-1932.

He had some type of beef with Dr. Mirza Yaqub Beg (Lahori-Ahmadi) and told the Kashmir Committee that he must be removed (see the speech of Mufti Zahid Nomani, 23:09 time stamp). It is also alleged that Allama Iqbal had Mirza Bashir ud din Mahmud Ahmad removed as Chairman of the Kashmir committee.

Scans

_____________________________________________________________________________________________1933

In March 1933 Iqbal attended a function at Ahmadiyya Buildings, Lahore (centre of Lahore Ahmadiyya Movement), at which a Hindu barrister declared his acceptance of Islam before Maulana Muhammad Ali. In 1933, after returning from a trip to Spain and Afghanistan, Iqbal suffered from a mysterious throat illness.^[42] He spent his final years helping Chaudhry Niaz Ali Khan to establish the Dar ul Islam Trust Institute at Jamalpur estate near Pathankot,^[43]^[44] where there were plans to subsidise studies in classical Islam and contemporary social science. He also advocated for an independent Muslim state.

June 1933 Iqbal describes the conspiracies of the Qadianis in Kashmir: “Finally, I urge the Muslims of Kashmir to beware of the movements that are working against them and to create unity among themselves.” (Iqbal Namah, June 7, 1933, Part I)

On June 20, 1933, Iqbal resigned from the presidency of the Kashmir Committee on the grounds of the Qadianis in Kashmir.

On October 12, 1933, Iqbal spoke out against the conspiracies of Qadiani writers, including Dr. Mirza Yaqub Baig, and called the offer of the Kashmir Committee presidency a hoax, saying that he did not understand the circumstances. A Muslim can join a movement whose main purpose is to propagate a particular party under the guise of non-sectarianism. ”(Harf Iqbal, p. 204).

The ROR of Dec-1933 (see page 638) mentions Sir Muhammad Iqbal and his trip to Kabul. The ROR of Feb-1933 (see page 68) calls Allama Iqbal the greatest poet of the time, this is a speech given by Mr. Muhammad Aslam.This was actually a speech that he gave at the inaugural meeting of “The Circle of Islamic Studies”, which seems to be an Ahmadiyya organization in Lahore.

_____________________________________________________________________________________________1934

Iqbal ceased practising law in 1934 and was granted a pension by the Nawab of Bhopal. In his final years, he frequently visited the Dargah of famous Sufi Ali Hujwiri in Lahore for spiritual guidance.

On February 9, 1934, Naeem-ul-Haq writes to the lawyer of Patna. The case for which I had requested you to follow, will be followed by Chaudhry Zafarullah. I don’t know why Chaudhry Zafarullah Khan is going there at the invitation of others. Perhaps some members of the Kashmir Conference still have secret relations with the Qadianis. (Iqbal Namah, page 435).
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1935

He famously exposes Ahmadiyya in a series of letters on May 5th, 1935 via the Zamindar newspaper. The Ahmadiyya community responded to him via the Review of Religions of June-1935, Iqbal Bitter Attack on Ahmadiyya Community. Followed by another response in 1936, March-1936—ROR, Dr. M Iqbal and Ahmadiyya Movement.

The Khalifa trolled him on July 18th, 1935 in Al-fazl newspaper.

Thoughts and reflections of iqbal

Letter to Nehru
Letter to The Statesman

Scans

1935 – Iqbal criticizes the Qadianis in his poem Jihad in Zarb-e-Kalim.

Fatwa is the time of the pen of the Sheikh

The sword is no longer effective in the world

We ask Sheikh Kalisa Nawaz

War is evil in the east and evil in the west

If the purpose is the truth, then it is beautiful. Is this the reckoning of Islam, forgiveness from Europe?

In the second verse of the prophecy he writes:

That prophecy is hashish for Muslims

The message of strength and glory is not in the prophecy

Write a poem in Imamate

The fitnah of the nation is the egg of the Imamate of the one who makes the Muslim a fan of the kings

Writes on the service of English Qadianis

If the power of Pharaoh’s hidden followers is in favor of the nation, then the curse is the word of God

May Allah protect you from the inspiration of the oppressed

That is the case with the plundering nations
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1935
Allama Iqbal Poetry کلام علامہ محمد اقبال: (Zarb-e-Kaleem-043) Mahdi-e-BarHaq (The True Guide) (iqbalurdu.blogspot.com)

(Zarb-e-Kaleem-043) Mahdi-e-BarHaq (The True Guide)

Mahdi-e-Barhaq

The True Guide

Sub Apne Banaye Huwe Zindan Mein Hain Mehboos
Khawar Ke Sawabit Hon Ke Afrang Ke Sayyar

The sedent nations of the East, or active dwellers of the West;
Are inmates of such dungeons that were built by them with zeal and zest!

Peeran-e-Kalisa Hon Ke Sheikhan-e-Haram Hon
Ne Jiddat-e-Guftar Hai, Ne Jiddat-e-Kirdar

The priests who guide the Christian church, and elders who maintain the Shrine,
Lack newness of discourse and speech, Bereft are they of actions fine.

Hain Ahle-e-Siasat Ke Wohi Kuhna Kham-o-Paich
Shayar Issi Aflas-e-Takhiyyul Mein Giraftar

Experts in statecraft practise still the same antique guile and wily tricks
No flights of fancy the bard can claim to ideals low and mean he sticks!

Dunya Ko Hai Uss Mahdi-e-Barhaq Ki Zaroorat
Ho Jis Ki Nigah Zalzala-e-Alam-e-Afkar

It is time that the expected Guide may soon appear on worldly stage;
His piercing glance in realm of thought would cause a violent storm to rage.

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1935
Chapter 6: His Last Years – Opposes Qadianis But Vindicates Lahore Jama’at (muslim.org)(Newspaper Mujahid, 13 February 1935. Khutbat Madras)

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1936
islam-and-ahmadism-eng-sir-iqbal.pdf (ahmadiyyafactcheckblog.com)

He published his famous book on Ahmadiyya in 1936, it was entitled, “Islam and Ahmadism”.

The Ahmadi newspaper, the Review of Religions responded vs. Iqbal again.

14705804_687395378088105_5898217108407193375_n

March-1936—ROR, Dr. M Iqbal and Ahmadiyya Movement

1936: In a letter dated August 7, 1936, he writes, “Alhamdulillah, now the Qadiani fitna is gradually diminishing in the Punjab.”

So Baid Kurd was published in 1936. Iqbal writes.

We are Afrid from the time of the Prophets

That is not seen in the Qur’an without itself

Sheikh and man are followers of Farangi

Although you may be out of place

Talk about rubbing salt in my wounds – d’oh!

Life is self-deprivation

Mercy counts wealth

Dance around the church and men

When Maulana Muhammad Ali wrote his book The Religion of Islam, Dr. Iqbal expressed the following view on it in a letter dated 6th February 1936:

The Religion of Islam

. I very much appreciate the gift. I have glanced through parts of it, and find it an extremely useful work, almost indispensable to the students of Islam. You have already written a number of books; one cannot but admire your energy and power of sustained work.”

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1936, Oct 21

See Iqbal Nama, page 280

Allama Iqbal was praising Sir Syed Ahmad Khan and wrote (ra) after his name.

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1937

He is mentioned in the ROR of May-1937.
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1938
Chapter 6: His Last Years – Opposes Qadianis But Vindicates Lahore Jama’at (muslim.org)

Sayyid Nazir Niazi published a compilation of the daily conversations of Iqbal which took place in his presence. For the date 17 March 1938, shortly before the death of Iqbal, it is recorded:

Iqbal kay huzur nashistain aur goftaguain

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1938

He dies on 21 April 1938. After suffering for months from his illness, Iqbal died in Lahore on 21 April 1938.^[8]^[12] His tomb is located in Hazuri Bagh, the enclosed garden between the entrance of the Badshahi Mosque and the Lahore Fort, and official guards are provided by the Government of Pakistan.

Maulana Ghulam Murshid, Imam of Badshahi Mosque, Lahore, founding member of Jamiat e Ulama-e-Hind, led the Janaza prayer.

The Funeral March

On April 21, 1938, Iqbal died in Lahore. People swarmed to his house; they included Muslims, Hindus and Sikhs. His friends selected a vacant spot on the left side of the steps of the gigantic Mughal mosque as his burial place. The site belonged to the archaeological authorities and hence the Chief Minister of Punjab Sir Sikander Hayat Khan had to be contacted in the middle of his Calcutta visit. He refused (and later got himself buried on the other side of the same entrance). The British Governor was more helpful and through him the permission was secured from Delhi by the afternoon.

By that time, newspapers had printed special supplements so that when the funeral procession started in the evening it contained no less than twenty thousand people. Children from the orphanage of Anjuman Himayat-i-Islam paid their homage by holding little black flags in their hands and standing silently in a queue on a nearby road. They lowered their flags when the procession passed by. It was not forgotten that the poet had started out as a fundraiser for homeless children thirty-eight years ago.

The body was lowered into the grave at 9:45 pm after the funeral prayer had been offered twice – once in the playgrounds of the Islamia College (where, we are told, some fifty thousand people attended it) and a second time in the grand Mughal mosque where he had seldom missed the biannual Eid prayers in his life.

His last book, an imaginary travelogue to Madinah in Persian verse was still unpublished. It came out later that year by the title he had given to it, Armughan-i-Hijaz, or The Gift of Hijaz. His last Urdu anthology was appended to it as an additional section.

In March 1940, less than two years after Iqbal’s death, the All India Muslim League held its annual session in Lahore – at Minto Park, just outside the Mughal complex in which he was buried. A resolution was passed to create a Muslim state in the Northwestern provinces of India and two years after that Muhammad Ali Jinnah, the Quaid-i-Azam, published a bunch of letters written to him by Iqbal in his last days. Referring to the recent expansion of his party’s influence to the Muslim majority provinces of the sub-continent, he paid tribute to Iqbal, who had “played a very conspicuous part, though at that time not revealed to public, in bringing about this consummation.”

The nationalists read this statement with suspicion. They claimed that Iqbal had only forwarded a proposal for rearrangement of provinces while he would have never approved of partitioning the country since he too had been a nationalist once. Jinnah succeeded, however, and Pakistan was carved out of India when the British gave independence to the country on August 15, 1947. Since the astrologers in India regarded the day as inauspicious, the Prime Minister designate Jawaharlal Nehru called the first session of his parliament on the 14th and let it linger on till midnight when he could greet the awakening of his country with a moving speech. The session did not adjourn until Suchitra Kirplani, who would later become the first woman Chief Minister in an Indian province, had sung Iqbal’s Saray jahan say achha Hindustan hamara (Our India is better than the whole world) alongwith Jana mana gana of the Bengali poet Tagore.

The next morning in Karachi, Jinnah hoisted a green and white flag to start the first day’s work in the state that was officially seen as the brainchild of Iqbal. Here, each successive ruler would feel obliged in one way or another to pledge commitment to the “message of Iqbal.”

The two states fought three wars against each other in less than three decades but Iqbal remained dear to them both. Twenty-six years later his birth centenary was celebrated in India while the Prime Minister was Nehru’s daughter – an apocryphal story went around to the effect that her late father had enjoined upon her to always honor the memory of Iqbal, who had immortalized him by mentioning him in his greatest work, Javid Nama. She initiated a second round of accolades for Iqbal by way of an international conference in New Delhi when Pakistan announced its own centennial of the poet four years later. However, it would be wrong to guess that such appreciation in India was restricted to the Nehru family – Morarji Desai, who wrested power from Indira Gandhi in the meanwhile, took pains to ensure that the conference in New Delhi takes place as planned.

These two profiles are now household pictures in Pakistan. The first was taken in Simla (India) in 1929, while Iqbal was at the residence of his friend Nawab Sir Zulfiqar Ali Khan. The second was taken in Paris in January 1933, by his friend Umrao Singh Shergill (the father of the renowned painter Amrita Shergill). It is commonly perceived to be a thinking pose, but the tradition that runs in his family is that he was resting after a fit of cold and fatigue after a walk.

Indian nationalism and Pakistan’s two-nation theory were not the only schools of thought disputing to claim him as their own. The ‘progressive’ writers of South Asia, generally having a Marxist orientation, had formed an association in 1936 and even their condolence essays on the poet’s death affirmed their literary descent from him. In some later writings Faiz Ahmad Faiz stated that Iqbal represented the new middle class against the decadent aristocratic tastes in Urdu literature. This class had emerged as a result of exposure to modern education offered by the British, said Faiz, but it was surprising that no other poet presented the experience of knowledge in his poetry. “The poetry of ideas reached perfection through Iqbal in our own times,” he wrote a year after Iqbal’s death. “The task required a great personality.” He used the case to prove that poetry of ideas could be spontaneous too.

In the earlier writings the progressives had denounced Iqbal – for instance, the seminal essay by their thinktank Akhtar Husain Raipuri in 1935 accused him of being a fascist. Their change of heart came from a realization that without him, the progressive thought in Urdu poetry might not have been possible. Their own contribution to the understanding of his works was to create a widespread confusion about whether he was a socialist or not.

Yet another type of opinion was represented by those who felt envy, resentment or aversion. He was not a poet and could hardly write a line without making errors, was a common slogan of the school that had its origins in the pangs of jealousy felt by contemporary poets when at the age of twenty and something he attained more renown than any other Urdu poet had acquired at a similar age. In the beginning he attempted to refute such objections with philological arguments and precedents from authentic texts but soon gave it up with a sarcastic indifference: he was a messenger and didn’t wish to be known as a poet, he said.

Like all other celebrities, he too was a popular subject for gossip. In his own lifetime he was sometimes enigmatic and therefore always under the risk of being misrepresented, as he himself complained even in his earliest poems. Later, his fame gave rise to a wholesale industry of synthetic fables about his life, especially private life, until there were people claiming to have been his neighbors in cities he had never visited. Consequently there emerged a group of scholars who, perhaps finding the area of serious discussion saturated, turned their attention to a ‘psychological study’ of his mind – of course excluding his thought, which could have been too tough for these popstars of the academic world. The letters of Iqbal to Atiya Faizi (written in 1909-11 but published in 1947) were a godsend, and soon there were half-baked psychological studies of Iqbal. On closer analysis they were neither psychological nor succeeded in studying anything. The shortcomings of such writings gave birth to the complaint that Iqbal’s life was whitewashed and the true picture could emerge only if there were more details. Supply follows demand, and rumors came forward to fill the gaps.

Last, but not least, was a group of hardworking and sincerely devoted but artistically challenged scholars who suffered from an irredeemable overdose of Western philosophy and an unctrollable urge to display their familiarity with difficult subjects. ‘Iqbal and Bergson,’ ‘Iqbal and post-Kantian voluntarism,’ ‘Iqbal and Schaunpenhaur,’ and every other possible conglameration of this sort became the vogue and produced copious volumes of unreadable essays, papers and books. On the shelves of Iqbaliyat in public libraries, colleges and universities these lethally boring products pushed aside the slim and slender volumes of Iqbal’s own cheerful and alive prose, which was now regarded incapable of explaining his thought. Readable efforts at critical appreciation of his works (of which there were many) came to be seen as less prestigious.

The tomb

Top: The tomb of Iqbal outside the grand mosque built by the Mughal emperor Aurangzeb. Bottom: The cenotauph inside the tomb. The marble was donated by the government of Afghanistan in recognition of Iqbal’s special love for that country.

Meanwhile, Iqbal’s friends had been busy erecting a suitable mausoleum over his earthly remains. One design was rejected because it had a Catholic ethos. Another design, submitted by an architect from Hyderabad (Deccan) was found more suitable but rather too delicate. Its architect Zain Yar Jang was called to Lahore where Iqbal’s trustee Chaudhry Muhammad Husain took him to the poet’s grave. “Look, Nawab Sahib!” He said, “On one side is the moseque, which represents the religious glory of the Muslims; on the other is the fort, which represents their worldly power. The tomb between them would look nice only if it effuses simplicity with strength. Besides, these were also the prominent aspects of Iqbal’s own temperament.”

Construction started towards the end of 1946 according to Zain Jang’s second design and was completed in 1950. Funds came from devotees without necessitating a general appeal to the public. The Government of Afghanistan donated lapis lazuli for the platform, sarcophagus and tombstone – Zahir Shah was the king at that time and Iqbal had raised funds to support the struggle of the Shah’s liberal father to gain the throne, visited Afghanistan on his request and mentioned him in his poems.

That same year the provincial government of Punjab in the newly created Pakistan also established an Iqbal Academy in Lahore. The name was changed to Bazm-i-Iqbal when an act of Parliament created another Iqbal Academy under the federal government in Karachi in 1953 (which has since then also moved to Lahore and currently functions under the Ministry of Culture and Sports). One of the first initiatives of Bazm-i-Iqbal was to commission a standard biography from a renowned journalist, Abdul Majeed Salik, who had personally known the subject. Zikr-i-Iqbal was published in 1955. Among those who vehementaly criticized it were Agha Shorish Kashmiri, another journalist, who did the right thing for the wrong reason. Representing the morbid conscience of the masses, he complained, not that the book was superficially written as it was, but that it did not present Iqbal as a perfect role model for the youth of the nation; he should have been presented as a flawless human being.

With a few exceptions owing to individuals who ran these organizations at different times, both Bazm-i-Iqbal and Iqbal Academy commendably resisted to act as censors and remained busy with organizing and disseminating knowledge on Iqbal’s life and thought. The world of Iqbal scholarship will be endlessly indebted to the efforts of these institutions as well as numerous private publishers, authors and amateurs, who laboriously preserved invaluable primary data that would have been otherwise lost with time.

Morbid censors have existed in the society, however, and mainly known by three names: textbooks, newspapers and television. Each of these (with the recent exception of some private channels on television) have usually been guided by trends that reduced the discourse on Iqbal to a handful of harmless and meaningless clichés. The man who was known for an exuberant sense of humor in his own lifetime is often presented on these mediums as one who might never have said or done anything of the slightest human interest. Showing reverence to this incongruous effigy and quoting him as your favorite poet, philosopher and guide is a national duty, these sources tell the unsuspecting masses – innocent children included.
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1938
Armaghan Hijaz, p. 227
Zabur-e ‘Ajam (allamaiqbal.com)

“Is the son of Mary dead, or does he live?

Are Divine attributes separate from God, or one with His Person?

Is the Coming one the Nazarene Jesus, or a Mujaddid having the son of Mary’s qualities?

Are the Divine words created, or pre-existing from eternity, In which belief does lie the salvation of the Ummah?

Are not sufficient for the Muslims today, These Lat and Manat [idols] carved out by theology.”
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1939

Upon receiving the 1939 Qadiani religion from Prof. Elias Burney, Iqbal wrote: Research into the problem is historically important. As far as I know, this problem is an invention of non-Arab Muslims and its origin is Aryan. The Semitic imagination of prophecy is much higher than this. In my humble opinion, historical research on this issue will put an end to Qadianism. “

It is clear from our writing that Iqbal did not campaign against the Qadianis in a state of emergency, but fought against the Qadianis with full success from 1902 until his death. The great ulema attacked this infidelity on the religious and religious fronts and Iqbal on the civil, cultural and political fronts and openly in 1935 due to Qadiani attempts to sabotage the Pakistan Movement which was the last attempt for the liberation of the Muslim subcontinent. He demanded that they be declared a minority so that they would not be enslaved by Hindus and British by being elected to Muslim seats. In order to form a Qadiani state in the subcontinent, the Qadianis sometimes made Punjab, sometimes Kashmir and sometimes Balochistan the center of their activities which were thwarted by the servants of God.
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1940

Shaikh Ata Muhammad, elder brother of Allama Iqbal, died on Dec 22, 1940. He is buried in Kashmirian graveyard, Sialkot.

The ROR of March-1940 mentions Allama Iqbal, they quote the Lahori-Ahmadi’s and how the Lahori-Ahmadi’s call the Qadiani-Ahmadi’s as a new religion named Ahmadism.
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1941

Allama Iqbal is mentioned in the ROR of March-1941.
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1945

Shabnam (Allama Iqbal’s granddaughter) died on Sept 5, 1945. She is buried in Meraj Din graveyard of Sialkot.
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1946

Shaikh Imtiaz Ahmad, Iqbal’s nephew, died on Dec 30, 1946, and is buried in Bahrain graveyard.
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1947

Karim Bibi (first wife of Allama Iqbal) died on Feb 28, 1947. Her last resting place is in Meraj Din graveyard, Lahore.
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1948

Akbari Begum (Iqbal’s niece) died on 1948. She is buried in a Quetta graveyard.
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1949

Shaikh Noor Ahmad (Iqbal’s nephew) died in 1949 and is buried in Kashmirian graveyard, Sialkot.
_____________________________________________________________________________________________1951

In 1951, writings from Allama Iqbal emerged which seem to prove that he was a Quranist, or someone who didn’t believe in the concept of the Mahdi or Messiah in Islam:

“I consider all the Hadith reports relating to the Mahdi and the concepts of Messiah-ship and Mujaddids to be the result of Persian and other non-Arab philosophies. They have nothing to do with Arab thought or the true spirit of the Quran.” (written in 1932) (Iqbal Nama, Part II, Makatib Iqbal, (Muhammad Ashraf, Lahore, 1951), pp. 230-232, Letter no. 87).
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1952
The Death of Jesus according to Islamic sources: 6. Views of modern Muslim scholars (2)
Zamindar, Lahore, 27 July 1952

“Jamal-ud-Din Afghani, Allama Iqbal, and many other thinkers believe that no Mahdi or Messiah will now descend from heaven.”
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1953

In 1953, in court, the Lahori-Ahmadi, Khwaja Nazir Ahmad alleges that Iqbal joined Ahmadiyya formally in 1897 (See “Dr. Sir Muhammad Iqbal and the Ahmadiyya Movement” by Hafiz Sher Muhammad {A Lahori-Ahmadi}, see page 9).
_____________________________________________________________________________________________
1954

Shaikh Zahoor Ahmad (Iqbal’s nephew) died on Aug 22, 1954, and is buried in Kashmirian graveyard, Sialkot. Shaikh Khurshid Ahmad (Iqbal’s nephew) died on Aug 25, 1954. He is buried in Kashmirian graveyard, Sialkot.

Aftab Iqbal (Allama Iqbal’s first son) died on Aug 13, 1979. He was laid to rest in Sukhi Hussain graveyard of Karachi. Waqar Iqbal (son of Aftab Iqbal) died on Dec 22, 1988, and was buried in Sukhi Hussain graveyard of Karachi. Mukhtar (Iqbal’s nephew) died on Dec 18, 1989. His grave is in Miani Sahib, Lahore.

Muhammad Zafarul Haq (Iqbal’s nephew) died on Jan 27, 1990, and is buried in Society graveyard of Karachi. Shaikh Ejaz Ahmad (Iqbal’s nephew) died on Jan 2, 1994. He is buried in Steel Town graveyard, Karachi. Barkat Bibi (Iqbal’s niece) is buried in Kashmirian graveyard, Sialkot.

Sarwar (Iqbal’s nephew) is buried in Lahore graveyard, Fatima Bibi (Iqbal’s sister) was laid to rest in Kashmirian graveyard of Sialkot and Zainab Bibi (sister of Allama Iqbal) was buried in a Wazirabad graveyard.
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1966
The Death of Jesus according to Islamic sources: 6. Views of modern Muslim scholars (2)
baqiyat-e-iqbal | Rekhta
Baqiyat Iqbal, p. 451

iii. “Look for the descent of God upon the minaret of your own heart,

And give up waiting even for the Mahdi or Jesus.”
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The Death of Jesus according to Islamic sources: 6. Views of modern Muslim scholars (2)

Allama Dr. Sir Muhammad Iqbal

i. He wrote in a poem:

“Is the son of Mary dead, or does he live?

Are Divine attributes separate from God, or one with His Person?

Is the Coming one the Nazarene Jesus, or a Mujaddid having the son of Mary’s qualities?

Are the Divine words created, or pre-existing from eternity, In which belief does lie the salvation of the Ummah?

Are not sufficient for the Muslims today, These Lat and Manat [idols] carved out by theology.”

(Armaghan Hijaz, p. 227, 1938, a few months after Iqbal died)

ii. “I can only tell you what I believe. I consider the Hadith reports about the Mahdi, the coming Messiah, and mujaddidiyya, to be derived from Persian and non-Arab conceptions. They have no connection with Arab concepts or the true spirit of the Quran.”

(Iqbal Nama, ‘Collection of the Letters of Iqbal’, vol. ii, letter to Chaudhary Muhammad Ahsan, p. 231)

iii. “Look for the descent of God upon the minaret of your own heart,

And give up waiting even for the Mahdi or Jesus.”

(Baqiyat Iqbal, p. 451).

iv. “As far as I understand the meaning of this movement, the Ahmadis believe that Jesus died the death of a mortal human being, and the return of the Messiah refers to a person who bears spiritual similarity to him. This belief gives this movement a rational appearance.”

(Khutbat Madras; also, Newspaper Mujahid, 13 February 1935; and Allama Iqbal ka paigham millat-i-Islamiyya kai nam, p. 22)

v. It is written about him:

“Jamal-ud-Din Afghani, Allama Iqbal, and many other thinkers believe that no Mahdi or Messiah will now descend from heaven.”

(Zamindar, Lahore, 27 July 1952)
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Allama Tamanna Imadi

https://en-academic.com/dic.nsf/enwiki/7421858

His book “Intezar–e Mahdi wa Maseeh”, in Urdu was written on the request of Dr Allama Muhammad Iqbal. [ [http://www.paklinks.com/gs/archive/index.php/t-21472.html%3C/t-245789.html James Cameron reveals remains of Jesus and family? [Archive – GupShup Forums ] ]

Allama Tamanna Imadi

Syed Hayatul Haq Muhammad Mohi–ud–Din (born in Phulwari Shareef, Patna, Bihar, India,1888, died in Karachi, 1972), known as Allama Tamana ‘Imadi, Tamaana Imadi, Tamana Emadi, Tamana Amadi and other variants depending on transliteration, was a Muslim scholar, theologian and writer. He wrote poetry in Arabic and Persian. [ [http://www.allamaiqbal.com/publications/journals/review/oct00/06.htm A SURVEY OF THE ENGLISH NEWSPAPERS OF PAKISTAN DURING 1951 ] ]

His book “Intezar–e–Mahdi wa Maseeh“, in Urdu was written on the request of Dr Allama Muhammad Iqbal. [ [http://www.paklinks.com/gs/archive/index.php/t–21472.html%3C/t–245789.html James Cameron reveals remains of Jesus and family? [Archive – GupShup Forums ] ]

Allama Tamana Emadi was a great scholar of Mafoom Ul Quran. [ [http://www.paklinks.com/gs/showthread.php?p=4803899 Javed Ahmed Ghamdi – Page 7 – GupShup Forums ] ]

Tamanna Imadi was one of a few Muslim scholars to deny the Second Coming of Jesus and ascension of Jesus and coming of the Mehdi. [ [http://www.drzakirnaik.com/IslamicForum/tabid/152/forumid/8/postid/5610/view/topic/Default.aspx] ]

Books and articles

*”Jama‘ul Quran” (Urdu)

*”Imam Tabri aur Imam Zuhri” (Urdu)
*”Intezar–e–Mahdi wa Maseeh” (Urdu)
*”Ijaz‘ul Quran aur Mahaz–e–Riwayat wa Mahaz–e–Tafsir” (Urdu)
*”Ekhtee‘laf–e–Quraat” (Urdu)
*”Talaq Mirtun” (Urdu)
*”Kya Ektilaf–e–Ummat Rahmat hay?” (Urdu)
*”Mazakara” (Urdu)
*”Musnad Ahmed ki Haqeeqat” (Urdu)
*”Wasiat, Virasat aur Kalala” (Urdu)
*”Mislay Ma‘ou ki Haqeeqat” (Urdu)

References

External links

* [http://www.paklinks.com/gs/showthread.php?p=4803899] Javed Ahmed Ghamdi – Page 7 – GupShup Forums]

* [http://www.aboutquran.com/ba/ba.htm]

* [http://www.aboutquran.com/ba/bio/tAmadi/ta_jq.djvu] Jama‘ul Quran

* [http://www.aboutquran.com/ba/bio/tAmadi/ta_izit.djvu] Imam Tabri aur Imam Zuhri

* [http://www.aboutquran.com/ba/bio/tAmadi/ta_tm.djvu] Talaq Mirtun

* [http://www.aboutquran.com/ba/bio/tAmadi/ta_kiurh.djvu] Kya Ektilaf–e–Ummat Rahmat hay?

* [http://www.aboutquran.com/ba/bio/tAmadi/ta_maz.djvu] Mazakara

* [http://www.aboutquran.com/ba/bio/tAmadi/ta_wwak.djvu] Wasiat, Virasat aur Kalala

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Chapter 6: His Last Years – Opposes Qadianis But Vindicates Lahore Jama’at (muslim.org)

Chapter 6His last years: opposes Qadianis but vindicates Lahore Jama’at

1. When Allama Iqbal was ill in 1934, Maulana Muhammad Ali went to visit him. Dr. Iqbal related to him an incident showing the real beliefs of Hazrat Mirza Ghulam Ahmad. Maulana Muhammad Ali refers to this in an English booklet entitled Sir Muhammad Iqbal’s Statement re. the Qadianis, as follows:

kafirs

“This fact which Sir Muhammad Iqbal himself related to me last year is a clear evidence that the Founder of the Ahmadiyya Movement is not responsible for the present Qadiani doctrine.”

2. Maulana Muhammad Ali also reported the following opinion expressed by Iqbal:

Paigham Sulh

, 10 May 1935.)

3. Maulana Yaqub Khan, editor of The Light, gave the following account of a meeting he had with a prominent admirer and friend of Iqbal:

Sir Muhammad Iqbal’s Statement re. the Qadianis

kafir

Paigham Sulh

, 19 November 1935)

Dr. Iqbal lived for more than two and a half years after the publication of these testimonies, and he read them. But he did not contradict them, nor did his followers ever do so, even though they lived on for a further thirty years or so.

Further views expressed by Iqbal in this period.1. Iqbal was reported as having said:

Mujahid

Khutbat Madras

)

2. When Maulana Muhammad Ali wrote his book The Religion of Islam, Dr. Iqbal expressed the following view on it in a letter dated 6th February 1936:

The Religion of Islam

3. Sayyid Nazir Niazi published a compilation of the daily conversations of Iqbal which took place in his presence. For the date 17 March 1938, shortly before the death of Iqbal, it is recorded:

Iqbal kay huzur nashistain aur goftaguain

, vol 1, p. 360.)

It is undoubtedly true that the Imam of the age, Hazrat Mirza Ghulam Ahmad, considered prayer to be the chief means of establishing a closer connection with God. His followers also believe that only through prayer can any end be achieved. Prayer is one of the questions on which Hazrat Mirza has revived the original teachings of Islam, as he did in case of numerous other questions. What Allama Iqbal has said is entirely true.

Iqbal’s opposition was against Qadiani doctrines.Iqbal’s statements against the Ahmadiyya Movement near the end of his life were prompted by a conflict between the Qadiani Jama’at and the Ahrar movement, known as the Ahrari-Qadiani controversy, which raged during the 1930s. Sayyid Nazir Niazi, an admirer of Iqbal who has been quoted earlier, wrote in an article about the last illness of Iqbal:

Iqbal

, new edition. Magazine Urdu, ‘Iqbal’ Number, October 1938. Anjuman Taraqqi Urdu, Hyderabad Deccan, p. 312.)

Despite such intense opposition, when Iqbal’s attention was drawn to his speech in 1910 (in which he had described the Ahmadiyya Jama’at as a “true model of Islamic life”), the answer he gave is worth pondering over. He replied:

kafir

Harf-i Iqbal

, pp. 122 – 123.)

This statement exonerates Hazrat Mirza Ghulam Ahmad because he died in 1908. In fact, it is directed against those who ascribe a prophethood to Hazrat Mirza superior to the prophethood of the Holy Prophet Muhammad. Dr. Iqbal’s statement in his speech in 1910 at the Aligarh College, in favour of the Ahmadiyya Movement, was made two years after Hazrat Mirza’s death, and the split in the Movement on the issue of declaring Muslims as kafir took place in 1914, six years after his death. All these erroneous doctrines were coined by the khalifa of Qadian, Mirza Mahmud Ahmad, after the death of Hazrat Mirza, and had not the least connection with his beliefs. On the contrary, Hazrat Mirza battled against such doctrines throughout his life.

It will have become clear to the readers from the various statements of Iqbal quoted above that, before Mirza Mahmud Ahmad declared other Muslims as kafir, the Allama held highly favourable views about the Ahmadiyya Movement and its Founder, and was deeply influenced by them. But cursed be political wrangles! A man even of Iqbal’s stature was so carried away by the Ahrari controversy as to be prepared to make statements denouncing the Ahmadiyya Movement and its Founder. On the other hand, it is not only proved from his extract quoted above, but all knowledgeable persons are also aware, that Dr. Iqbal began to be disillusioned with the Ahmadiyya Jama’at in 1914 when Hazrat Maulana Nur-ud-Din died and Mirza Mahmud Ahmad ascribed a claim of prophethood to Hazrat Mirza Ghulam Ahmad, declaring that those who had not entered into his bai‘at were k r and outside the fold of Islam, thus dividing the Movement into two.

Previously, Allama Sir Muhammad Iqbal was not only an admirer of Hazrat Mirza and the Ahmadiyya Movement, but like his elder brother Shaikh Ata Muhammad he had formally taken the bai‘at. With all this evidence, every fair-minded, God-fearing person can see that, until the Ahmadiyya Jama’at split on the issue of calling Muslims as kafir, the Allama did not oppose the Movement. Moreover, no one can deny that despite his later intense opposition, he never severed his friendship and personal ties with the prominent members of the Ahmadiyya Anjuman Isha’at Islam Lahore. Indeed, on the occasions he made statements against the Ahmadis he also made it clear that his criticism was not directed against Hazrat Mirza or the Lahore Ahmadiyya Jama’at.

The views he expressed about the leaders of the Lahore Ahmadiyya Jama’at in the last years of his life are instructive for those who think. He wrote the following words:

“As to the Ahmadiyya Movement, there are many members of the Lahore Jama’at whom I consider to be Muslims who have a sense of honour, and I sympathise with their efforts to propa gate Islam. … But indeed, the passion for the propagation of Islam that is to be found in most members of this Jama’at is worthy of praise.”

All lovers of Iqbal, who celebrate ‘Iqbal Day’ every year, should ponder over these words. While he considered that most members of the Lahore Ahmadiyya Jama’at were “Muslims who have a sense of honour,” possessing a “passion for the propagation of Islam,” with whom he “sympathised,” his admirers condemn this Jama’at. Can this be called love for this great man?

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IQBAL & AHMADIYYAT – SETTING THE RECORD STRAIGHT

Allama Muhammad Iqbal is the leading Muslim intellectual, poet/writer, and philosopher of all times. He was also the first Muslim pubic figure to highlight Ahmadiyya’s divisive potential and proposed a separate religious status for them. Ahmadiyya, as you may know, is a breakaway cult from the Sunni (predominantly Punjabi) Islam and was conceived by Mirza Ghulam Ahmad, based in Qadian (India), in the late 19^th and early 20^th century. It fractured into two factions, Qadiani & Lahori, following Mirza’s death: Qadianis believe that Mirza was a prophet and consider Muslims who do not accept his mission to be Kafirs; Lahoris believe that Mirza was a Mujjadid and do not push Muslims outside the pale of Islam. Ahmadiyya have been declared non-Muslims by a general consensus of the Muslims and in most Islamic countries.

Nehru (1935) advocated, inadvertently, for Ahmadiyya while criticising some Muslim groups for lack of tolerance in inter-communal and religious matters. Iqbal responded by highlighting the importance of Muslim belief in the Finality of Prophethood of Muhammad (SAW), conceptual poverty of the Ahmadiyya mission and its potential for dividing the Muslims in their religio-socio-political outlook. Since then, Ahmadiyya have left no stone unturned to malign Iqbal’s personal, political and academic life. Rebuttal of Ahmadiyya propaganda regarding Iqbal’s religious identity is the scope of this article.

During Munir Enquiry (1953) into Punjab riots, an Ahmadi witness alleged that Iqbal was a closet Ahmadi and only renounced his Bayyat following political grievances in 1935. This witness was discredited when several discrepancies (Nawa-e-Waqt, 1954) emerged in his statement including a denial that he ever claimed Iqbal to be an Ahmadi. Since casting this first stone, several years after Iqbal’s death, Ahmadiyya propaganda machinery has kept churning out articles and books claiming that Iqbal & his family were Ahmadi and his late renunciation was politically motivated. Some writers, including Javed Iqbal (Iqbal’s son), have tried to clear the air but nothing has appeared in English to analyse the issue and set the record straight.

Iqbal was born and brought up in Sialkot, a small town in West Punjab (now in Pakistan). Mirza served there as a junior cleric in the Deputy Commissioner’s office before Iqbal was born. Mirza formed friendships and acquired some following in the town due to his early reputation as an Islamic missionary. When Mirza returned to Sialkot after launching his ‘prophetic mission’ from Qadian, Iqbal was busy at college. Either during or before this visit, Iqbal’s elder brother, Atta Muhammad, and his son, Shaikh Ijaz Ahmad accepted Ahmadiyya. Atta Muhammad renounced Ahmadiyya some years before his death and none of his other children accepted it. Ijaz died an Ahmadi but none of his children accepted Ahmadiyya. Ijaz is also the author of a fine book, Muzloom Iqbal – it confirms that Iqbal never accepted Ahmadiyya.

Iqbal’s relationship with his first wife was strained before and after they separated due to her temperament, and morbid pride in her higher socioeconomic background. Their first born, Aftab Ahmed, stayed with his mother and remained a source of anguish for Iqbal throughout his life. Aftab was sent to a boarding school for four years because of his difficult temperament; Taleem-ul-Islam at Qadian was chosen due to its academic reputation, discipline, and least expenses. Atta Muhammad took this decision, as Iqbal was abroad/away from his parental home in Sialkot. Aftab never accepted Ahmadiyya and even changed his surname from Ahmed to Iqbal early in his career as a successful barrister.

Iqbal established anti-Ahmadiyya credentials early in his youth. He published a poem in Persian highlighting his belief in the Finality of Prophethood of Muhammad (SAW) in 1902. Then, following harassment from an acquaintance turned Ahmadi preacher, he published an Urdu poem in Mukhzan (7/1902), which glorified Islam’s unifying nature and criticized schismic potential of Ahmadiyya. When someone misquoted Iqbal about the superiority of one Ahmadi faction over the other, he wrote (Paigam-e-Sulah, 1915) to certify his belief in Khatam-e-Nabuwat and having no expertise in Ahmadiyya beliefs or history. These examples show Iqbal’s discomfort towards Ahmadiyya despite his kind nature, which restrained him from getting into controversial issues.

Iqbal, like Sir Syed, believed in religious reform, modern education and political unity for Muslims. His views regarding Ahmadiyya were also in line with those of Syed, who opined that Mirza’s claims were useless and Muslims should ignore him to avoid washing dirty linen in public. That was the position until Iqbal experienced the shenanigans of Ahmadiyya while working with Mirza Bashir (2^nd Khalifa of Qadiani faction) and his followers in the All India Kashmir Committee (1931-1933). Bashir and another Ahmadi were the head and secretary of the Committee. Iqbal received complaints that Ahmadiyya were using the Committee as a platform to carry out missionary activities in Kashmir. The best way forward, Iqbal proposed, was to formulate rules of business for the Committee. But Ahmadi members vehemently opposed Iqbal and others, making it clear in the process that their primary loyalty lay with their Khalifa (Bashir) for now and in the future. Bashir resigned eventually and Iqbal took over the chair temporarily before the Committee was dissolved, mainly, due to the Ahmadis leaving to follow Bashir. Ahmadiyya went on to form their own Tehrek-e-Kashmir and offered Iqbal the chair but he refused to be bitten twice.

Around the same time, Ahmadiyya of Qadian were raising their political game. They were staunch supporters of the Punjab Unionist Party, which was secular and very close to the British, under the leadership of Sir Fazal Hussain. In return, they sought patronage for Sir Zafar Ullah Khan, an Ahmadi stalwart & later 1^st Foreign Minister of Pakistan. As a result, Zafar Ullah rose through the political ranks quickly and was made the president of Muslim League at its Annual Meeting in Delhi (1931) despite protests from local Muslims. Iqbal must have appreciated how Muslim League nearly disappeared from the political scene, under the leadership of Zafar Ullah and patronage of Sir Fazal, after proposed amalgamation with Muslim Conference. Zafar Ullah was also a surprise choice to represent Muslims & Punjab in the Viceroy’s Council (1935) instead of any other prominent Muslim leader. Contrary to Ahmadiyya propaganda, Iqbal was in failing health at that time and was never a candidate for the post.

Herbert Emerson (1935), the Punjab Governor, spoke about the need for tolerance towards Ahmadiyya (from Ahrar) and questioned the quality of Muslim leadership at a meeting of Anjuman Hemayat-e-Islam. Iqbal issued a statement clarifying the importance of Muslim belief in the Finality of Prophethood of Muhammad (SAW) and also asked the British to take some responsibility for the policies that hindered the emergence of quality leadership from Muslims.

Pandit Nehru (1935) also wrote three articles in The Modern Review of Calcutta teasing out similar issues, apparently, without realizing their sensitivity to Muslims. Ahmadiyya gloated at large before Iqbal published (1935) his legendary response: it tore into Nehru’s understanding of Ahmadiyya while educating the public, especially modern Muslims, about Ahmadiyya’s hidden agenda. He explained that Ahmadiyya’s real nature lay behind medieval mysticism and Qadianis felt nervous about the political awakening among Indian Muslims, which could defeat their designs to carve out a new Umma for their Indian prophet. Iqbal proclaimed that ‘…the socio-political Organization called “Islam” is perfect and eternal. No revelation, the denial of which entails heresy, is possible after Muhammad. He who claims such a revelation is a traitor to Islam’.

It is evident from the above that Iqbal, despite initial optimism, always felt uncomfortable about Ahmadiyya beliefs and designs. In prevailing circumstances, he had political and social interaction with them. He also took a long time before criticizing them publicly due to his mild nature and to avoid creating new fissures in the Muslim community. However, what he wrote clearly established that Ahmadiyya were traitors to both, Islam and Indian struggle for independence. To claim that he believed in Ahmadiyya cannot be further from the truth; and to create such evidence from propaganda literature is intellectually dishonest. Allama Iqbal and Mirza Ghulam Ahmad remain poles apart, and taking their names in the same breath is an insult to Iqbal and his followers.

Further reading:

Kashmiri, Shurash (1974) Tehrek-e-Khatam-e-Nabuwat, Chatan Publications, Lahore.
Aasi, Naeem (1984) Iqbal and Qadiani, Muslim Academy, Sialkot.
Dar, Bashir. A. (1984) Iqbal & Ahmadiat. Salam Aina Adab, Anarkali, Lahore.
Abdul-Majid, Shaikh. Fikre-e-Iqbal and Tehrek-e-Ahmadiyya.
Salik, Abdul Majeed (1955) Zikr-e-Iqbal, Lahore.
Sabar, Ayub (1993) Iqbal Dushmani – Aik Mutalia, Jang Publications, Lahore.
Iqbal, Javed (2004) Zinda Rood, Sang-e-Meel Publications, Lahore.PDF’s
Bunch of old letters Islam and Ahmadism Eng Sir Iqbal

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Links and Related Essays

https://ahmadiyyafactcheckblog.com/2019/12/04/who-is-sheikh-noor-muhammad-died-1930/

https://en.wikipedia.org/wiki/The_Indian_Antiquary

Chapter 6: His Last Years – Opposes Qadianis But Vindicates Lahore Jama’at (muslim.org)

Testimonies – Sir Muhammad Iqbal

https://en.wikipedia.org/wiki/Abdul_Qadir_(Muslim_leader)

Lecture Sialkot was delivered by Maulvi Abdul Karim, not MGA (1903?1904?)

Who is Aftab Iqbal (1899 to 1979)?

Allama Sir Mohammad Iqbal was an Ahmadi Muslim Until a few years before his Death

Who is Khwaja Nazir Ahmad (1897–1970)?

Who is Maulvi Sa’adullah or Saadullah or Sa’dullah of Ludhiana (died Jan-1907)??

Who is Sir Fazl-i-Hussain (1877–1936) of the All-India-Kashmir-Committee (1931)

The All-India-Kashmir-Committee (AIKC) of 1931

http://alhafeez.org/rashid/british-jewish/bjc_10a.htm

https://en.wikipedia.org/wiki/All_India_Kashmir_Committee

Who is Yusuf Shah, the head imam (Mirwaiz) of the Kashmir Valley in 1931 and his interactions with Ahmadi’s

In 1909, 1921 and 1929, the Ahmadiyya Khalifa went to Jammu and Kashmir

Who is Shaikh Muhammad Ahmad Mazhar?

Who is Shaikh Bashir Ahmad?

Sir Bertrand James Glancy (governor of the Punjab) from 1941 and 1946 and the Ahmadiyya Community

https://en.wikipedia.org/wiki/Ghulam_Ahmad_Ashai

“”Islam and Political Mobilization in Kashmir”” by Ian Copland (1981)

Who is Shaikh Ata Muhammad?

https://wiki.qern.org/mirza-ghulam-ahmad/contemporaries/allama-muhammad-iqbal

Allama Sir Mohammad Iqbal was an Ahmadi Muslim Until a few years before his Death

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ahmadiyyafactcheckblog

Thorough research work on the Ahmadiyya Movement, #ahmadiyya #ahmadiyyat #ahmadiyyafactcheckblog #messiahhascome