Fauzia Faizi confirms that the Mirza family is full of incest and rapists

The Mirza family are a group of sick people. MGA’s son, the famous Musleh Maud preyed on boys and girls. The British Government allowed him to do whatever he wanted.  A few years ago, Fauzia Faizi did an interview wherein she described the inner workings of the Mirza family, Samina Khan, a German politician also weighed in. Fauzia Faizi also discussed how Mirza Basheer-uddin Mahmud Ahmad was raping his own daughter and etc. Fauzia Faizi is the great grand daughter of a companion of MGA, Dr. Syed Abdus Sattar Shah. She is also the niece of Abd u Rehman Khadim (Author of Ahmadiyya Pocket Book). 

The family of Fauzia Faizi
Her father was Professor Faizi (Faiz-ur-Rehman), he taught at T.I. College in Rabwah, Pakistan for many years. He seems to be related Maulvi Barkat Ali. Her father had 3 brothers and 3 sisters, 7 in total. On her mom’s side she is directly and closely related to Mirza Tahir Ahmad.  Her mom (Seema) was the eldest daughter of to Syed Wali Ullah, who was a son Dr. Syed Abdus Sattar Shah. Seema had 6 siblings, 5 sisters in total and 2 brothers. Fauzia Faizi’s uncle was Malik Aziz-ur-Rehman.

When Syeda Maryam died in 1944
Fauzia Faizi was told that her aunty, Syeda Maryam was physically and mentally tortured by the Khalifa. They said that she died of depression, however, there were other reasons. As soon as she died, the Khalifa, Mirza Basheer-uddin Mahmud Ahmad, who was 55 years old at the time, began frequenting the house of Fauzia Faizi’s mother. Fauzia Faizi’s mother was barely 14 years old at the time. The Khalifa even proposed marriage with her. However, Fauzia Faizi’s grandmother said NO, and was very upset by this proposal.

The Khalifa forces Fauzia Faizi’s mother to marry Professor Faizi
Fauzia Faizi’s mother was forcibly married to Professor Faizi, per the order of the Khalifa.


Links and related Essays

My Maryam – Part I

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack

Featured post

Dr. Abdus Salam liked white women, alcohol and a busy British lifestyle


The life of Dr. Salam is not properly explained by Ahmadiyya sources. In this essay, we will present the proper data and leave it to the readers to draw their own conclusions. However, you will notice that during the life of Dr. Salam, he never allowed anyone to mention his second wife (girlfriend) and those circumstances (see the Al-Nahl of 1997, which has 200+ pages of data on Dr. Salam, however, they barely mention his second wife and those 2 amazing kids, see page 200). We (the writers at this blog) don’t see his relationships as a meaning of shame or anything, we are just pointing out that Dr. Dame Louise Napier Johnson, who per British law, was never his wife, instead a life-long girlfriend, was never given any acknowledgement by the Ahmadiyya Movement. We all know that Dr. Salaam eloped with Dr. Johnson in 1968…they were not married in any ceremony. Dr. Salaam didn’t care about any islamic laws, he was above the laws in Ahmadiyya and was never even questioned. However, a few years later, he had an ahmadi-mullah read the Nikkah. His son was born in 1974 (Umar) and a daughter was born in 1982 (Saeeda). Both of these children are shunned by the Ahmadiyya Movement. Dr. Salaam had allegiance to his cult-like religion and he respected the religion of his father, he thus never challenged anything in Ahmadiyya, he also believed that his intelligence was based on a revelation of MGA, in fact, in 1979 at the Jalsa in Rabwah, Salam claimed that it was the prayers of MGA which helped him become a nobel winner. IMHO, he was an Atheist, however, out of respect for his family, he supported Ahmadiyya as much as he could. However, he never had the courage to attempt to solve the dogmatic irregularities of the Ahmadiyya religion, like Yus Asaf and the eclipses. Salam’s life lasted over these years, born-January 1926, died on 21 November 1996. He was born in British-India, he chose to become a Pakistani after 1947, however, he began to hate Pakistan in 1953, right after the 1953 anti-Ahmadiyya riots. He moved out of Pakistan in and began working at Cambridge and joined St John’s College, and took a position as a professor of mathematics, this was in the UK of course. By 1964, when Ahmadi’s were thriving in Pakistan, he decided to help the country of Italy, which is unethical, since Mussolini supported Hitler in WW-2. Nevertheless, per the order of his Khalifa, he worked for Pakistan and Italy simultaneously and as an esteemed College Professor at Cambridge. However, after Ahmadi’s were declared Non-Muslim in 1974, he left his job with the Pakistani government and began to focus on his school of Physics in Trieste, Italy. Oct 1974 to late 1978 seems to be a dead era in his career. In 1979, he won the Nobel Prize in Physics.  In 1979, the President of Pakistan and head military dictator, Zia ul Haq invited Dr. Salaam to Pakistan and gave him full presidential treatment, they asked him to build a center of Physics, he was wined and dined, nevertheless, he still left Pakistan in 1980 and continued to work for Italy. Eventually, he died in 1996 of a rare brain disease wherein he had become a mute and at the house of his 2nd wife. Polygamy in the UK was illegal, hence, his second wife, Dr. Johnson was more like a lifelong girlfriend in British law.

Singh, Jagjit.  Abdus Salam (1992).

Ghani, Abdul (1982). “Science Advisor to the President (1960–1974)”. Abdus Salam: a Nobel laureate from a Muslim country : a biographical sketch.

abdus-salam-bio–Cosmic Anger, Fraser, Gordon.  (2008).  Free download

Dombey, Norman.  “Abdus Salam: A Reappraisal” (2011)

Mujahid, Kamran.  “The inspiring life of Abdus Salam” (2013)

Al-nahl, an Ahmadiyya magazine, 1997 tribute to Dr. Salam:
Al-Nahl-1997-v008-No_04 – Prof Muhammad Abdus Salam Issue

There are a few bios on Abdus Salaam.  Pervez Hoodboy has also spoke on Dr. Salaam here.  

According to his colleague, Dr. Weinberger, Dr. Salam was fond of “Scotch” whiskey–“Abdus Salam” by Kibble (1998)

Abdus Salam

His father was an educational official employed with the British Government
Abdus Salam was born  as a citizen of British-India to Chaudhry Muhammad Hussain and Hajira Hussain, into a Punjabi family that was part of the Ahmadiyya Movement in Islam. In terms of caste-affiliation, they were Jats of Rajput descent from Jhang on his father’s side while his mother was a Kakazai from Gurdaspur.[22][23][24] His grandfather, Gul Muhammad, was a religious scholar as well as a physician[7] while his father was an education officer in the Department of Education of Punjab State in a poor farming district.  It is unclear how any of these people became Ahmadi’s, they are not tied to any of the early converts to Ahmadiyya.

Abdus Salam was born in Santokdas in the District of Sahiwal, this is 100 kilometers from modern day Jhang, Pakistan. Abdus Salam’s mother and her family were from Santokdas, his maternal grandfather was working, he also seemed to be an employee of the British government, it in unclear whether he was an Ahmadi or not. The reason that Abdus Salam was born in Santokdas instead of Jhang was because it was some type of cultural custom for their family that when a child is born, he is born in the family home of the woman, instead of the man, most likely because child birth requires great care and etc.  Abdus Salam’s only sister Hamida was also born in Santokdas, however, his additional 6 siblings (boys) were all born in Jhang, British Indian (See Kibble).  Abdus Salam was thus the eldest in a family of 8 children, however, he did have a half sister from his fathers first marriage which makes a total of 9 siblings.

By age 5, it was obvious that Abdus Salam was special.

His parents forced his siblings to serve him food and to clean his clothes and etc. Abdus Salam never worked any manual labor, nor did he play any sports. By today’s standards, he was a privileged kid.

At age 14, Salam scored the highest marks ever recorded for the matriculation (entrance) examination at the Punjab University (See Fraser). There was a huge celebration in the city of Jhang as Salam’s scores were reported to the entire city.

Abdus Salam graduates with a B.A. in Mathematics from Government College University, Lahore. While in Lahore, Abdus Salam went on to attend the graduate school of Government College University.[29]


He received his MA in Mathematics from the Government College University in 1946.[21] That same year, he was awarded a scholarship to St John’s College, Cambridge, where he completed a BA degree with Double First-Class Honours in Mathematics and Physics in 1949. This was a special Punjab Government scholarship to Cambridge program. Salam was really lucky, the head of the Punjab government has been collecting money to help in Allied war effort. The War ended in roughly 1945, there was lots of money that was left over.  150,000 rupees were left over (see Kibble), the head of the Punjab government agreed to allocate this money to the sons of poor farmers to study abroad. However, Salam was not the son of a farmer. Somehow, by buying some land, Salam’s father had qualified to receive the scholarship. On top of that, some other student had unexpectedly dropped out of Cambridge, thus leaving a seat open. The scholarship was totally cancelled the next year, Salam seems to have been the only beneficiary.

Dr. Salam meets Zafrullah Khan in 1946 in Liverpool
Co-incidentally, they both met as Dr. Salaam had arrived in the UK for higher studies.  They both scammed and schemed on behalf of Ahmadiyya their entire life.  However, it is important to note that Dr. Salaam never volunteered for Ahmadiyya and never wrote any articles in support of any Ahmadiyya theory.  He was silent on Jesus in India, the eclipses and many other scientific phenomenon.

1949, August 19th, Salam marries his first cousin
This topic is barely covered by all sources. In this era, Dr. Salam left home for the first time ever, in other words, he left his country, which was British-India, but, by 1947 it was the newly formed country, Pakistan. Salam was back and forth from the UK and Pakistan quite a bit in this era. (see al-Nahl). Salam deeply respected his father and always obeyed him. When he graduated from GC in 1946, he had never gone to the cinema because his father had forbidden him to do so. He was also scolded by his father for playing chess after which he never played the game. He used to say that he owed his success to his father’s prayers.

Dr. Salam married his cousin, Amtul Hafeez (she died in 2007), she was the sister of Col. G.M. Iqbal, 
They had 4 children.  In order of their ages:
Daughter–Dr. Aziza Rahman (born in June of 1950, in Multan), she married Dr. Hameed ur Rehman in the L.A. area
Daughter—Asifa (Born November 1954 in London)
Daughter–Bushra Salam Bajwa (Born in November of 1956 in Pakistan)
Son—-Ahmad Salam (Born in 1960, in the UK)

Aziza has a PhD in biochemistry, while Ahmad has a degree in Finance and works for a Kuwaiti company from London as an investment banker. All three daughters are housewives.

1951 to 1953
Salam lived in isolation, his wife and daughter lived in Multan, Salam lived in Lahore.  In the future, he would continue to live like this.  He spent the summers of 1952 and 1953 in London.
Salam completed his PhD thesis in 1951: Developments in quantum theory of fields. This was a rather brilliant work: in addition to making his name as a physicist, it resulted in him winning a share of the highly prestigious Adams Prize for mathematical sciences in 1956

In 1953, Dr. Salam moved to Cambridge, with his wife and young daughter Aziza
See Al-Nahl of 1997.

Salam was in love with a girl named Urmilla at the Govt College Lahore
It seems that Dr. Salam was already cheating on his new wife.  See Cosmic Anger.

January of 1954
Abdus Salaam turned his back on Pakistan after the 1953 riots on Ahmadiyya

Is Abdus Salaam a traitor to Pakistan?  Well, in this book, on pages 26-31.  It is stated that Dr. Salaam purposely and willfully was upset with Pakistan and moved away.  He then helped the UK and other countries develop educational programs in terms of physics.

This was the first time that Dr. Salaam turned his back on his country, however, it wasn’t the last.  Singh tells us that Salaam was personally threatened, and the riots were about his close friend, Zafrullah Khan, so Salaam was now eager to leave his people in Pakistan, and he fled to the UK and began giving up all of his islamic ideals on life (see pages 28-29, Singh).

Dr. Salam neglected all 6 of his children
Dr. Salam was so busy being an ambassador for Ahmadiyya, that he never truly enjoyed his life.  He never took a real vacation, nor did he even spend substantial time with his children.  Ahmad Salam stated in an interview for a documentary being made on Salam that he saw so little of his father that when he was six or seven years old he would ask his mother if he could bring his bedding into Salam’s bedroom and put it on the floor just to be close to him. “I wanted to be with him as much as possible.”[27] Two of his daughters have given us valuable glimpses of his family life and his work habits. They write:[28]

“”””His travels took him all over the world Thus, his work left him little time for the family life. … He was quite strict at home, especially where our studies were concerned. He would bring us each workbooks and before going to his college he would set us certain pages that we had to do. Whenever he returned from an overseas trip, he would call us into his room and check on our grades and progress. He encouraged us and gave us confidence by constantly reminding us of one of his favorite sayings, “Do your best and leave the rest to Allah.”…
He himself never stopped working…. My father maintained his meticulous work habits in an unflagging routine punctuated by “catnaps” and endless supplies of sweets and hot tea…He would go to bed around eight or nine o’ clock in the evening, and arise a very few hours later to work in the silent hours before dawn when his level of concentration and creativity would perhaps reach its peak, sustained by a thermos of hot, sweet tea and some snacks that we would place by his bedside before sleeping.””””

Dr. Salam’s nephew, Nasir Iqbal, son of the late Col. G.M. Iqbal
He was with Dr. Salam in his final years in Italy and spent lots of time with Dr. Salam. He gave lots of details about Dr. Salam’s lonely life. His nephew Nasir Iqbal, was employed at ICTP for some time also, call it nepotism.

Salam adjusted to life in the UK with his family.

In 1957, he was invited to take a chair at Imperial College, London, and he and Paul Matthews went on to set up the Theoretical Physics Department at Imperial College.[42] As time passed, this department became one of the prestigious research departments that included well known physicists such as Steven WeinbergTom KibbleGerald GuralnikC. R. HagenRiazuddin, and John Ward. Punjab University conferred Salam with an Honorary doctorate for his contribution in Particle physics.[43] The same year with help from his mentor, Salam launched a scholarship programme for his students in Pakistan. Salam retained strong links with Pakistan, and visited his country from time to time.[44]

At Cambridge and Imperial College he formed a group of theoretical physicists, the majority of whom were his Pakistani students. At age 33, Salam became one of the youngest persons to be elected a Fellow of the Royal Society (FRS) in 1959.[7][7] Salam took a fellowship at the Princeton University in 1959, where he met with J. Robert Oppenheimer[45] and to whom he presented his research work on neutrinos.[46] Oppenheimer and Salam discussed the foundation of electrodynamics, problems and their solution.[47] His dedicated personal assistant was Jean Bouckley.

Abdus Salam returned to Pakistan in 1960 to take charge of a government post that was given to him by President Field Marshal Ayub Khan. From her independence, Pakistan has never had a coherent science policy, and the total expenditure on research and development represent ~1.0% of Pakistan’s GDP.[61] Even the Pakistan Atomic Energy Commission (PAEC) headquarters was located in a small room, and less than 10 scientists were working on fundamental concepts of physics.[62] Abdus Salam replaced Salimuzzaman Siddiqui as Science Advisor, became first Member (technical) of Pakistan Atomic Energy Commission. Abdus Salam expanded the web of physics research and development in Pakistan by sending more than 500 scientists abroad.[63]

In September 1961, Abdus Salam approached President Ayub Khan to set up the country’s first national space agency.[64] On 16 September 1961, through an executive order, Space and Upper Atmosphere Research Commission was established, in which Abdus Salam served as the first director.[64] Before 1960, very little work on scientific development was done, and scientific activities in Pakistan were almost diminished. Abdus Salam called Ishfaq Ahmad, a nuclear physicist, who had left the country for Switzerland where he joined CERN, to Pakistan. With the support of Abdus Salam, PAEC established PAEC Lahore Center-6, with Ishfaq Ahmad as its first director.[65]

In 1962, Salam took his wife and parents to Mecca to perform Umrah, the small pilgrimage. Involving a single lap of the Ka’aba, this can be done at any time of the year, and involves much less organization and effort than the elaborate full pilgrimage, the Hajj. The experience nevertheless impressed him deeply. Every Muslim is supposed to make the full Haj once: making Umrah does not absolve a believer from the responsibility of making the full pilgrimage. But it was to be Salam’s only trip to Saudi Arabia.

In the same year, he met a very young Physics student, Louise Dame NapierJohnson.  Attending an antinuclear proliferation meeting in London in 1962, Salam had met Louise Johnson, then a physics undergraduate at University College London (UCL), who was helping with the meeting’s
administration. It was what the French call un coup de foudre, an emotional lightning strike, such as Salam had not experienced since seeing the inaccessible Urmilla at Government College, Lahore, some twenty years before.  Louise was only 20 years old, and Salam was 36.

In 1964, Salam founded the International Centre for Theoretical Physics (ICTP), Trieste, in the North-East of Italy and served as its director until 1993.[97]
Salam never intended to help Pakistan develop any international science center or nuclear weapons.  However, he played games and acted like he was interested.  His Khalifa most likely controlled Salam, and thus he never helped Pakistan do anything.

His father, Chaudhry Mohammad Hussain dies in Karachi and is buried in a special area of Bahishti Maqbara, in Rabwah, Pakistan.

Dr. Salaam had a change of heart, and this is the most peaceful era of Ahmadis in Pakistan.  In 1958, he was named as the Chief Scientific Advisor to the President, Ayub Khan (see Singh, pages 96-97).  Abdus Salaam was thus able to get lots of Ahmadis hired into the government and etc. This was the era when Ahmadis were Economic Advisors, military generals, and held disproportionate employment with the government. Dr. Salaam wanted to start an international physics center, however, there was a shortage of funds and no projects could ever be funded.  Dr. Salam was a workaholic, he seems to have been working 3 jobs simultaneously in this era.  From 1965 onwards, Dr. Salam was back and forth from Italy to the UK.

His marriage to Louise Johnson
Fraser, “Cosmic Anger”, page 230-231

“Salam and Louise Johnson were married in a Muslim wedding in London in 1968.  An unlikely witness was Paul Mathews, Salam’s long-time research partner  and professor at Imperial. 36.  In Islamic terms, his new relationship was a marriage, so Salam was following the edicts of a religion that expressly forbids fornication. 37.  but on the other hand it was sufficiently distant from a union that had taken place between cousins in Pakistan as not to cause alarm.  The freedom and support that Salam’s unorthodox lifestyle required was freely given on all sides, and the unconventional arrangement worked.  By deft planning and attention to detail, and by supreme forbearance by those involved, Salam was able to manage his unconventional matrimonial affairs, shuttling between Trieste, London and Oxford.  Salam was discreet about all of this, but on the other hand did not keep it secret.  His ‘second family’ became regular summer visitors at Trieste.”
36—Salam would have preferred 2 Muslim witnesses to his new marriage, and this was duly rectified in a second marriage ceremony in 1973.

Dr. Salam had both of his wives living less than a mile apart in 1990–1996 era.

Dr. Salam married Dr. Napier illegally
British law does not allow for polygamy. Hence, Dr. Salam was cheating on his wife of almost 15 + years and having an affair with Dr. Napier. Furthermore, in 1968, Dr. Salam’s eldest daughter was 18 years old, whereas Dr. Salam’s girlfriend was just 26. We are unsure if they ever met in life. Sources tell us that in 1973, a proper nikkah ceremony was held, however, the Ahmadiyya movement has never confirmed this. We know that Dr. Salam was best friends with Zafrullah Khan and a VIP at the London Mosque, hence, anything could be done for him.

Another biography: Dr. Abdus Salam, by Jagjit Singh. Says, he admired Muhammad Iqbal, the poet philosopher.

Singh was silent on Dr. Salaam’s wife, Professor Dame Louise Napier Johnson.

This is the proof that this book was purposely biased.  We all know that Dr. Salaam eloped with Dr. Johnson in 1968…they were not married in any ceremony.  Dr. Salaam didn’t care about any islamic laws, he was above the laws in Ahmadiyya and was never even questioned.  However, a few years later, he had an ahmadi-mullah read the Nikkah.  His son was born in 1974 (Umar) and a daughter was born in 1982 (Saeeda).  Both of these children are shunned by the Ahmadiyya Movement.

How did Dr. Salam meet Dr. Napier?
Singh tells us that in 1968 they seem to have eloped together. In 1968, Salam was living in the Uk and working at the Imperial College.  Salam was also back and forth to Pakistan in these days since he worked as Scientific advisor to Ayub Khan. Dr. Napier finished her studies in 1965, After her PhD, she moved to the laboratory of Frederic M. Richards at Yale University for postdoctoral research in 1966. At Yale she worked as part of a team with Frederic M. Richardsand Hal Wyckoff on the crystal structure of another enzyme, ribonuclease, which was solved shortly after she left: the fourth protein structure solved.[7]  Dr. Napier transferred to the Royal Institution for postgraduate research, she spent a year at Yale and was working as Departmental Demonstrator in the Department of Zoology, University of Oxford.  She became faculty in 1973.  Dr. Salam seems to have been very busy in these days, since his first family was also in the same geographic area, i.e. London.  When Dr. Salam went to pickup his Nobel prize, he had both of his wives with him and wearing a full burka.  Swedish officials seated them in different parts of the auditorium while the King decorated their husband.  Dr. Salam was 42 and Dr. Napier was 28 years old.

Dr. Salam and Dr. Napier had 2 children
They had two children: a son born in 1974(Umar Salam) and a daughter born in 1982 (Syeda Hajira). Johnson’s husband died in 1996. She died on 25 September 2012 in Cambridge, England.[17][5][18] Their whereabouts are unknown.  Their religion is unknown.  Iftikhar Ahmed, a physicist who worked very closely with Salam, recalled them as being “madly in love – it was always ‘my darling’ this, and ‘my darling’ that … I never saw him happier than when he was with Louise”.

Umar Salam
Umar has completed his Ph.D. in mathematics from Cambridge. I remember that it was during a summer of the mid 1980s, that Salam asked me to teach Urdu to Umar. I did so for a few days. When I asked Umar if he was really interested in learning Urdu, Umar said that he was doing it only because his father wanted him to learn Urdu. Interestingly, one day Salam checked the words I had taught him and their transliteration. (this was taken from here:, see footnote number 31).  (Not sure who this person was who was teaching Dr. Salam’s son Urdu).

Umar Salam and Stephen Hawkings
It seems that they both worked together at the University of Cambridge.  See here:

Singh is wrong on Ahmadiyya persecution and the 1974 NA
Singh writes that after legislation was passed, violence vs. Ahmadis broke out..that is an open lie.  He was most likely lied to by Ahmadi-mullahs or other Ahmadis who are fond of lying about their cult-like non-profit business.    In fact, after Oct-7th-1974, the data proves that violence vs. Ahmadis was dead for 4 years until late 1978, even then, these isolated cases are not honest, these people may have been killed in family disputes, not Ahmadiyya related issues. In fact, uptil Ord-XX and 1984 there was 10-years of relative peace for Ahmadi’s in Pakistan.

Salaam turns his back on Pakistan again in Sep-1974
Ahmadis were declared non-Muslim in Sep-1974, and Dr. Salaam resigned immediately. Salaam grew a beard and seems to have changed his lifestyle….or that was the outward behavior.

Oct–1974 to Oct 1979
This seems to be a dead era in the life of Dr. Salam.

When he won the Nobel Prize in roughly Oct 1979
Singh lies to us and claims that Abdus Salaam wasn’t fond of alcohol. He claims that he Salaam only drank grape juice while his colleagues drank wine. However, that is a lie…his colleagues tell us different.

The Ahmadi press mentions Salam
“I am filled with praise and glory to that holy Being Who accepted regular and continuous prayers of my present Imam, my parents and my friends of the Jamaat, thereby gladdening the hearts in the Islamic world and Pakistan”. (Qadiani newspaper Al-Fazl, Rabwah, Dated December 31, 1979).

Q: What do you have to say about the ‘Science Foundation’ established by Islamic Conference?

A: “A step in the right direction, I am indeed happy. But my original proposal was better than the present decision. I had prevailed upon Mr. Bhutto in 1974 to establish a Foundation with a capital of one billion dollars and the Summit Conference had agreed upon it, but nothing happened after that. Then in 1981, General Zia-ul-Haq agreed to raise this issue in the Summit at Taif. The ‘Foundation’ was established but the proposed capital was reduced to only 50 million dollars. I have now learnt that the actual amount received so far by the ‘Foundation’ is only 6 million dollars. You would agree with me that Muslim governments can give more than that”. (Daily ‘Al-Fazl’, Rabwah, Oct. 8,1984).

Zia invites Dr. Salaam to Pakistan From December 15th–23rd of 1979, after he wins the Nobel
After winning the nobel prize, with other scientists, Zia-ul-Haq wooed him to come back to Pakistan and possibly help Pakistan fight off the Soviet occupation of Afghanistan and to . Dr. Salaam didn’t fly on commercial aircraft, instead, he flew on the Presidents aircraft (see pages 96-97, Singh). Salam arrived at the Karachi airport on 12-15-1979 (See Al-Nahl of 1997, page 112), only his Pakistani wife was with him, his British wife was not. On 12-16-79 he visited his sister in Multan. He then flew to Sargodha (in the afternoon)(which is barely 20 miles from Rabwah), he was received at the Pakistani Air Force base in Sarghoda, he was received by Mirza Tahir Ahmad and Mirza Khurshid Ahmad. They then drove to Rabwah under police escort. Dr. Salam attended the Ahmadiyya Jalsa in Rabwah in December of 1979 under govt. escort. On 12-18-1979, he flew from Rabwah to Islamabad via military helicopter. He was received by military and civilian government leaders and was allowed to spend the day and night at “Sindh house”. He met Zia ul Haq on that day also(See Al-Nahl of 1997, pages 112-113). Zia ul Haq then allowed Dr. Salam to read his prayers separately and called him a better Muslim than himself. On 12-19-1979, Sala visited PINSTECH, Major General Shafiq was also there.  On 12-20-1979, Zia gave Salam the country’s highest civilian honour, Nishan-e-Imtiaz, some Ahmadi’s were also there and vouched for all of this info in the Al-Nahl. On 12-21-1979, Salam flew to Peshawar and was again met by all the top military and civilian leaders of that area. Lt. general Fazal Haq was also there. Again they traveled via Military aircraft. In the afternoon, they flew to Lahore. Lt.General Sawar Khan hosted Salam and gave an amazing dinner at the Governor’s house, many Ahmadi’s were there also. On 12-23-1979, Salam gave a speech at the Punjab University of Lahore. A private dinner was arranged wherein mostly Ahmadi’s ate with Dr. Salam. On 12-24-1979, Dr. Salam left via military helicopter for Jhang, many Ahmadi’s were with him. He slept in a government rest house. On 12-25-1979, Salam left Jhang for Sargodha, via military helicopter, he then drove to Rabwah to attend the Jalsa, which lasted until 12-27-1979. On 12-28-1979, Salam was driven by Ahmadi youth to Lahore. On 12-29-1979, Salam headed out for Karachi. On 12-30-1979, he visited Sindh University. Lt. General Abassi hosted dinner of Salam that night, he was the governor of Sindh at that time. On 1-2-1980, Salam returned to England. After that, he got a visa for India (which is really hard) and visited his old teacher in India. Then again in 1987, Zia invited Dr. Salam as an official guest of the Government of Pakistan. When Zia died in 1988, Dr. Salam rejoiced.

He turned his back on Pakistan 3 times
It should be noted that Salaam had many beefs with his own people.  Shortly after visiting Pakistan, he also visited India, with full governmental permission.  In fact, 99% of Pakistani’s are never given access to India after 1947. But Ahmadi’s are given visit visa’s every single year for the Qadian Jalsa.

Norman Dombey on Dr. Salam’s Nobel
Normal Dombey recently posted on the arXiv Abdus Salam: A Reappraisal. PART I. How to Win the Nobel Prize which more or less seems to argue that Salam didn’t deserve his 1979 Nobel. He describes a lot of history I didn’t know, but I’m not completely convinced. Part of the argument seems to be that he stole the idea from Weinberg, and didn’t even know the importance of what he had stolen, but my impression was that no one, not even Weinberg, thought very much of the unified electroweak theory at the time. A quick look at the paper in his collected papers that I take to be the 1968 one that justified the Nobel to him appears to discuss the crucial points: a gauge theory with Higgs mechanism.

Unfortunately I don’t have more time now to look into this history carefully. If someone expert on this history has comments on the Dombey claims, that would be interesting.

April 1984-When Ord-XX passed in Pakistan
He seems to have been living in the UK in this era and never commented on this law.  The Khalifa had moved to London also.

Dr. Abdul Qadeer, our renowned nuclear scientist said about Salam

Q: “What do you have to say for the Nobel Award which Dr. Abdus Salam Qadiani has received”?

A: “That too has been awarded on the basis of motives. Dr. Abdus Salam had been trying to get a Nobel Prize since 1957. At last, on the hundredth birth anniversary of Einstein, the desired Prize was given to him. The fact is that Qadianis have a proper mission operating in Israel since long. Jews wanted to please some like-minded person on the occasion of Einstein�s anniversary and so Dr. Abdus Salam was favored”.  (Weekly Chattan, Lahore, February 6,1986)

By 1989, Dr. Salam was permanently in a wheel chair.  He had fell many times in Trieste, Italy, and now lived as a totally disabled human.  (see Cosmic Anger, page 260).  Salam carried on at Trieste, Italy, however, his speech became incomprehensible.

In the last 3 years of his life, he was mute, he was unable to speak, he was bed-ridden and unable to communicate with anyone.  He died of a rare brain disease.

Salam died in Oxford, Uk in 1996 and his body was transferred to Rabwah
Nasir Iqbal tells us:

“””Nasir told this author that one night Salam fell down in his Trieste residence where he resided all alone. He was hurt and bled and lay on the floor all night as he could not get up. He also was unable to call anyone or raise any kind of alarm. Pierre Agbedjro, who used to drive his official car, went inside his residence around 7.00 AM the next morning and saw him lying where he had fallen.”” (see

Apparently his Pakistani wife never wanted to live in Trieste as she felt lonely there.
Salam suffered from PSP – para supranuclear palsy.  Salam seems to have moved back to London while he was dying and eventually died in the house of Dr. Napier, and he lived his final days there.  After Salam died, his body was transported to Rabwah for burial.  Dr. Napier and her son were also in attendance.  Their son was 22 years old.  We are not sure where his daughter was.  Aziza, the eldest daughter of Abdus Salam and probably all of her sisters and brothers were there.

Umar Salam and his mother visited GCU on January 22, 2003 on an invitation from the university. He says a ceremony was held at the Salam Hall, also named after the Nobel Prize winner. He remembers different speakers appreciated the services of the scientist on the occasion.



Related essays

Abdus Salam – the human side


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Ayyamus-Sulah, quotes and background info

Ayyamus Sulah was published in 1899 and written in 1898, per Ahmadiyya sources (see Hidden Treasures). In english, the title translates as “Age of Peace”, this is an urdu book of about 200 pages and published from the Diya’ul-Islam Press, Qadian. It’s mostly about the plague that had already hit British-India. Hani Tahir has also covered this topic in-depth herein.

Ayyamus-Sulah, p. 3, Ruhani Khaza’in vol. 14, p. 231, see Hidden Treasures also

“””It is through the prayer that one should seek the path of tadbir (The process of planning). Therefore, the Prayer and tadbir are two facets of the human endeavour and intellect. It is therefore necessary that man should seek the path of tadbir through prayer.””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 244-246, See also Essence of Islam, Vol. 3

“””Progressive Stages of Faith
It is obvious that the primary task and important step we have to undertake is to recognize God. If our recognition of God is defective, doubtful and befogged, our faith cannot be bright and shining. So long as we have no true experience of the recognition of God, through His attribute of Rahimiyyat, we cannot drink the fresh water of the spring of true comprehension. If we do not
deliberately deceive ourselves, we will have to confess that we need our doubts and hesitations to be removed through the Divine attribute of Rahimiyyat, and we need our hearts to be so powerfully affected by the experience of Divine mercy, grace and power, as to rescue us from the passions that overpower us on account of the weakness of our faith, and turn us to the opposite
direction. Is it not true that on arriving in this fleeting world, man becomes involved in a dangerous darkness because his heart is not illumined by the powerful rays of Divine recognition? He is not inspired by the search for the joys of the hereafter and of true prosperity as much as he is attracted to the world and its appendages: wealth, powers, and governance. If he were to find some prescription that would enable him to abide in this world forever, he would be ready to affirm that he has no desire for heaven and for the bounties of the hereafter. What is
the reason for this? Is it not that there is no true faith in the existence of God Almighty, His power, His mercy and His promises?

Thus it is necessary for a seeker after truth to continuously occupy himself with the search for true faith and not to deceive himself by thinking that he is a Muslim who believes in God and His Messenger, and reads the Holy Qur’an, and shuns associating anything with God, and observes prayer and avoids evils and improprieties.

In the hereafter, only that person will achieve perfect salvation, true prosperity and real happiness who has gained in this life that living and true light which turns a person, together with all his faculties and capacities and designs, towards God Almighty and whereby his lower life dies altogether, and his soul undergoes a righteous change. What is that living and true light? It is the Divinely bestowed capacity, which is designated certainty or perfect comprehension. This is the power that pulls a person with its strong hand out of a dark and fearful pit and places him against a bright and peaceful background.

Before this light is acquired, all righteous actions are by way of habit, and a person is likely to stumble when confronted with the least trial. Without perfect certainty no one’s relationship with God is duly adjusted. He who is granted certainty flows like water and rushes like the wind towards God. He consumes everything else like fire and, in trials and misfortunes, displays a firmness like that of the earth. Recognition of God renders a person insane in the eyes of the world, but sane and wise in the estimation of God. This drink possesses a sweetness which
renders the whole body sweet; it is a delicious milk, which relieves him who drinks it of all desire for other bounties. It can be achieved only through such prayers as are offered at the risk of one’s life. It is not acquired through the sacrifice of another’s blood but through true sacrifice of the ego. How difficult is this task. Ah! how difficult!””””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 261, See also Essence of Islam, Vol. 3

“””Faith means acceptance at a stage when knowledge is not yet complete, and the struggle with doubts and suspicions is still in progress. He who believes, that is to say, has faith, on the basis of probability and likelihood and despite weakness and the lack of perfect means of certainty, is accounted righteous in the estimation of the Supreme One. Thereafter, perfect understanding is bestowed on him as a bounty, and he is given to drink of the cup of understanding after partaking of faith. When a pious one, on hearing the call of a Messenger, a Prophet or a commissioned one of God, does not just go about criticizing, but takes that portion which he can recognize and understand on the basis of clear proof the means of acceptance and faith, and considers that which he is unable to understand as metaphorical or allegorical, and thus removing all contradiction out of the way, believes simply and sincerely,then God Almighty, having pity on him and being pleased with his faith, and hearing his supplications, opens the gates of perfect understanding for him and leads him to perfect certainty through visions, revelation and other heavenly signs.””””
Ayyamus-Sulah, p. 41, Ruhani Khaza’in, vol. 14, pp. 271–272 See also Barahin-e-Ahmadiyyah, vol. 5, p. 73 footnote, Ruhani Khaza’in, vol. 21, p. 93 footnote, see also the 2009 online edition of the Tadhkira

“”””In the Barahin-e-Ahmadiyyah I had mistakenly interpreted tawaffa as meaning ‘full reward’, which some of the maulavis cite as a criticism against me. They are not justified in this as I confess that I was mistaken in this. But there is no mistake in the revelation. I am a human being and am subject to human frailties such as mistake and forgetfulness like other human beings, though I know that God does not leave me under the influence of a mistake. I do not, however, claim that I cannot be mistaken in an interpretation. Divine revelation is free from mistake but man’s words are not free from the possibility of mistake, because forgetfulness and mistake are essential human characteristics.”””

Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 274-275, See also Essence of Islam, Vol. 3

“””The Meaning of Dajjal Circuiting the Ka‘bah
Our Holy Prophet (peace and blessings of Allah be upon him) saw in a vision that the Dajjal was performing the circuit of the Ka‘bah, and was doing it stealthily, like a thief, so that he could destroy the Ka‘bah whenever the opportunity offered…. Obviously, no one can say that the Dajjal would actually become a Muslim and perform the circuit of the Ka‘bah. Every intelligent person will interpret this revelation as a vision through which the spiritual condition of the Dajjal was revealed to the Holy Prophet (peace and blessings of Allah be upon him), and that this allegory presented itself to him in a vision in which he saw the Dajjal was circuiting the Ka‘bah like an actual person. What it meant was that the Dajjal would be a bitter enemy of Islam and would hover around the Ka‘bah with evil intentions. We know that just as the watchman goes around the houses at night, so does a thief. But while the watchman seeks to protect the houses and to catch the thief, the thief’s motive is to steal and plunder. Thus the interpretation of this vision of the Holy Prophet (peace and blessings of Allah be upon him) is that the Dajjal will be preoccupied with trying to violate the sanctity of the Ka‘bah, while the Promised Messiah, who was also seen performing circuit of the Ka‘bah, would be busy protecting the House of Allah and trying to apprehend the Dajjal.””””
Ayyamus-Sulah, pp. 59–60, Ruhani Khaza’in, vol. 14, p. 294, see also the 2009 online edition of the Tadhkira

The title ‘Messiah’ is bestowed upon a righteous person whose touch is blessed by God….It is also applied to the Antichrist through whose evil nature and influence calamities, atheism, and faithlessness would be propagated….This is the connotation that has been conveyed to me by Allah the Almighty.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 294, See also Essence of Islam, Vol. 3

“””The word ‘Messiah’ refers to the truthful one whose Masah (i.e. touch) as been blessed by God, and whose breath, word and speech have been given the power to give life. This word particularly applies to the Prophet who does not wage war and reforms mankind through his spiritual power alone. As against this, the word ‘Messiah’ also applies to the Promised Dajjal whose evil power and influence produce calamities, atheism and faithlessness. Even without employing coercive means to destroy the truth, he can make righteousness and love for God grow cold merely by concentration, speech, writing, association and by the influence of his satanic spirit. On the other hand, misconduct, drunkenness, lying, promiscuity, materialism, fraud, tyranny, oppression, famine and epidemics become the order of the day. These are the meanings which emerge from a collective study of standard Arabic lexicons like Lisan-ul-‘Arab; and these are the meanings which God has disclosed to me.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 296-297, See also Essence of Islam, Vol. 3

Remember, it is also written about the Messiah—the bearer of spiritual blessings, whose advent in the latter days has been promised to the Muslims—that he would slay the Promised Dajjal. But it does not mean he will actually kill him with a gun or a sword. What it means is that he will do away with all deceitful innovations in religion. A study of Ahadith reveals that Dajjal is actually the name of Satan. And the people whom Satan will employ to serve his purpose are also metaphorically called Dajjal, because they are like his limbs. The following verse of the Holy Qur’an means that the creation of God is far greater than that of men:

Al-Mu’min, 40:58

It refers the people concerning whom it is written that they would make great inventions in the latter days and will try to interfere with God’s creation. According to the commentators [of the Holy Qur’an], the people mentioned here are actually the Dajjal. This indicates that Dajjal does not mean one single person, or else the expression Nas [people] would not have been applied to
him. The word undoubtedly refers to a group of people. The group that acts under the command of Satan is called Dajjal. This is also indicated by the sequence of the Holy Qur’an which begins with the verse:

‘All praise belongs to Allah.’—Al-Fatihah, 1:2

‘Who whispers into the hearts of men, from among the Jinn and
mankind.’— Al-Nas, 114: 6-7

In this verse too the word Nas refers to the Dajjal….Mentioning these people at the end also indicates that this group of people will be supreme in the latter days, and they will be accompanied by:

Al-Falaq, 113:5

i.e., Christian women who will go from house to house seeking to separate wives from their husbands, and to break the bond of marriage.

It should never be forgotten that the last three chapters of the Holy Qur’an contain a warning about the age of Dajjal and we have been enjoined to seek refuge with God against the mischief of that time. This is an indication that the mischief of those days will only be dispelled through the heavenly light and blessings which the heavenly Messiah will bring with him.”””
Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, p. 308, See also Essence of Islam, Vol. 3

Meanings and Significance of the Seal of Prophethood In Islam, the door to Prophethood which claims to be independent (of the Holy Prophetsa) is closed.”””
Ayyamus-Sulah, p. 89 footnote, Ruhani Khaza’in, vol. 14, p. 326 footnote, see also the 2009 online edition of the Tadhkira

“””When Atham refused to make an affirmation on oath, I received another revelation to settle the matter to the effect that if Atham is right in his claim that he had not in any way turned to the truth, then he will be granted life and if he is false in that claim, he will die at an early date.””
Ayyamus-Sulah, pp. 91-92, Ruhani Khaza’in, vol. 14, pp. 328-329, see Hidden Treasures also

“””Had my claim been put forward on my own, you would have been free to reject me, but if God’s Holy Prophet bears witness for me in his prophecies and God manifests His signs in my support, then do not wrong yourselves by rejecting me. Say not that you are Muslims and have no need of accepting any Messiah.

I tell you truly that he who accepts me accepts Him who had prophesied about me thirteen hundred years in advance, and had indicated the time of my appearance, and had specified my function; and he who rejects me rejects Him who had commanded that I should be accepted. “””
Ayyamus-Sulah, p. 109, Ruhani Khaza’in, vol. 14, p. 346, see also the 2009 online edition of the Tadhkira

“””On one occasion I received the revelation:

Meaning that [Arabic] O Messiah, who has been sent for the good of mankind, help us to be delivered from the plague.

I consider that ‘Adwa here means the plague.”””
Ayyamus-Sulah, pp. 120–121, Ruhani Khaza’in, vol. 14, p. 320, see also the 2009 online edition of the Tadhkira

“””February 1898
I have learned through a spiritual means that this disease [the plague] and itching have the same essence and I believe that this is probably true because the remedies for itching all contain mercury or sulphur and it is imagined that such medicines might be helpful in the case of plague also. If the essence of these two disorders is the same it would not be a matter for surprise if inducing the disorder of itching would reduce the chances of being affected by
the plague. This is a mystery of the spiritual methods from which I have benefited. If those who are occupied in research could pay attention to it and would take steps to spread the disorder of itching among those who are likely to be victims of the plague, it might be that the germs of
plague might thereby be dissolved and the spread of the plague might be checked. But the attention of the Government and physicians is also dependent upon the will of God. I have mentioned this purely out of human sympathy as this idea came to my mind with such force that I could not resist expressing it.”””
Ayyamus-Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see Hidden Treasures also

“”…I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour, terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
Announcement of Plague, February 6, 1898, Majmu‘ah Ishtiharat, vol. 3, p. 5, Ayyamus-
Sulah, p. 121, Ruhani Khaza’in, vol. 4, p. 361, see also the 2009 online edition of the Tadhkira

“””(A) Today, Sunday February 6, 1898, I saw in a dream that God’s angels were planting black trees in different parts of the Punjab. Those trees were very ugly, black in colour,
terrifying and of small size. I asked some of those who were planting them: What kind of trees are these? They answered: These are trees of the plague which is about to spread in the country. It remained unclear to me whether it was said that the plague would spread during the coming winter or the winter after, but it was a terrible sight which I saw.”””
Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

“”””(A) This is a Hebrew word meaning: Deliver us. This resembles the revelation I received:

[al-Badr, vol. 2, no. 16, May 8, 1903, p. 122]

[Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
_____________________________________________________________________________________________Ayyamus-Sulah, p. 156, Ruhani Khaza’in, vol. 14, p. 403, see also the 2009 online edition of the Tadhkira

(A)”””The pain of child-birth took her to the trunk of a date palm. Thereupon, she said: I wish I had died before this. Then Allah safeguarded them from the evil of that day.””

At that time I saw [in a vision] that, in the inner courtyard, my wife was suffering greatly from the pangs of childbirth and reached my bed with great effort.

(B)Translation: [Arabic] O Messiah who has been sent for human welfare, help us to avert the plague.”””
Ayyamus-Sulah, p. 177, Ruhani Khaza’in, vol. 14, p. 426, see also the 2009 online edition of the Tadhkira

“””God Almighty has revealed to me that there are many who are of my Jama‘at and have not yet joined it but who are its members within God’s knowledge. I have repeatedly received with reference to them the revelation:

[Arabic] They will fall into prostration, supplicating: Our Lord forgive us, for we were in error.””

Announcements about Barahin-i-Ahmadiyya

The Barahin-e-Ahmadiyya Vol. 1&2 was published in 1879. We have found many announcements from Majmoo-e-Ishtihaarat, Collection of Advertisements.

Some announcements that MGA published in terms of BA in 1879
“To publish such a huge book is very difficult without the help of Muslim brothers. And the reward to help in such an important project is not hidden from even an ordinary Muslim. Therefore it is requested from the faithful brothers that they should participate in this good work and help in its publication. If rich people give just one day expenditure of their kitchen, this book will be printed easily, otherwise this shining moon will remain hidden. Or else, all such persons who can afford, with the intention of purchasing the book, send Rs. 5 with their applications to me. As the book is published, it will be posted to them.” (Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 pp.11-12, Advertisement dated May 1879).

“Anyone who will refute the proofs given in this book …..I will give up all my assets worth Rs. 10,000 and hand over to him everything.” (Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 pp.11-12, Advertisement dated May 1879).

“It should be known to my Religious Brothers and Honorable Mannered and Supporters of Religion of Islam and the Followers of Sunnah of Prophet (SAAW) that this humble self has compiled such a book on truthfulness of Quran and the truthfulness of Islam that after reading it the seeker of the truth will have no choice but to embrace Islam ……. to publish such a huge book is very difficult without the help of Muslim brothers. And the reward to help in such an important project is not hidden from even an ordinary Muslim. Therefore it is requested from the faithful brothers that they should participate in this good work and help in its publication. If rich people give just one day expenditure of their kitchen, this book will be printed easily, otherwise this shining moon will remain hidden. Or else, all such persons who can afford, with the intention of purchasing the book, send Rs. 5 with their applications to me. As the book is published, it will be posted to them.” (Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 pp.10-12, Advertisement dated May 1879). 

“….the beautiful script and writing and fine paper etc. necessities and care with which this book will be published, the real value of this book was not less than Rs.20. But only on the hope of and with a view that certain rich and ambitious Muslims will pay full attention and thus the loss incurred due to low price would be compensated, price was fixed at Rs.5 only. But this did not happen and I have also grown tired of waiting…..” (Advertisement dated 3rd Dec. 1879, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 13).  

When MGA first went to get Braheen-e-Ahmadiyya VOL.1 Published

“When he (Mirza Ghulam) came for the first time to my press, he sat on a pillowed seat and I sat on one seat and he discussed with me about the book, looking at his dozy eyes, I thought that perhaps he uses opium, as is commonly the habit of rich people, but when I heard his talk or speech and thought about the articles of Braheen-e-Ahmadiyya, I was amazed at the condition of an Opium use is not like this, such man cannot write like this.  Then Hazrat Sahib went awat…..Now I regretted my first mistake and repented it and know very well that it is the intoxication of divine knowledge and not that of opium as I first thought.”””

Statement of Qadiani Sahabi, Sheikh Noor Ahmad Sahib, Owner of Riaz Hind press, Al-Fazl, Newspaper, Qadian, vol. 34, No. 194, dated 20th August 1940.

Some announcements that MGA published in terms of BA in 1880, which were included in BA2
“…. Alas! Many among the Muslims have forgotten this blessed principle and  such basic great (task) on which the development and elevation of religion was dependent, have totally abandoned it and other nations whose holy scriptures do not instruct them on this issue, out of their hearty actions to promote their religion enthusiastically, practicing the subject of ‘assist’….” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36). 

Some announcements that MGA published in terms of BA in 1882, after BA1-2
“… now the real cost of the book is Rs.100 and instead Rs.10 or 25 was fixed. Thus even this small amount if Muslims do not pay in advance then as if they are obstructing this task from fulfilling….” (Advertisement dated 1882 in Braheen-e-Ahmadiyya part 3, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 34).


“Although there is a big group of Muslims in this country Hindustan and some of them are well-off and well-heeled, except for a small group (of rich, ministers and office-bearers), most are coward, closed-hearted and miser in participating in good deeds, their thoughts are just limited to their carnal desires and their minds are putrid with worthless self-sufficiency. These people do not consider religion and requirements of religion as an entity. Yes on the occasion of their name and honour they are ready to squander away their entire household.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36)

“Purely for religion, ambitious Muslims (like My Lord and My Master Hazrat Khalifa Syed Mohammed Hasan Khan Saheb Bahadur, Prime Minister, Patiala) are so few that there is no need to count them on fingers.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36)

 “…. certain people even if they spend on religious matters, they do so in ritualistic manner, not actually with the intention of completing some requirement. For instance, seeing someone making a mosque, another one who is his opponent will also make a mosque in competition and whether it is really needed or not, but he spends thousands of rupees. Nobody thinks that in this age most important is to publish the religious knowledge, and they do not realize that if people will not remain religious who will pray in these mosques; they want the strength and growth of religion only with strong and tall minarets of stones, and only with beautifully calligraphic marbles they want the beauty of their religion …… like Jews want to become only superficial observers. Neither they perform the obligations of religions appropriately, nor they know how to perform it, nor do they care about knowing it.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 36-37)

“Although this is admitted that our nation spend uncountable amount on so-called charities and alms but alas many people do not what is the real good deed and in the distribution of money they do not observe what is better and appropriate place (to spend), and blindly keep on spending inappropriately. And when they have exhausted all their hearty desires on spending at such unsuitable places, then on the occasion of real obligation they are incapable to spend……. this is the character of those in whom because of truth of spirit does not excite the power of benevolence and beneficence, rather only with their own greed; for instance after getting old in old age the desire arises to get an excuse of getting ease in the hereafter by making a mosque and getting a constructed house in paradise. And their empathy for real good deed is such that if the entire boat of Religion sinks in front of their eyes or the entire religion is destroyed at once, yet their heart does not move a bit and they don’t care about the religion remaining or vanishing. If they have the pain, it is for the world, if anguish it is for the world, if love it is for the world, if they trade it is for the world, and world also as other nations have it they do not possess.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 37-38)

“Since this (book) was a GREAT VICTORY on opponents of Islam and the goal of the heart and life of believers, therefore I had great trust on the ambitions of Rich people of Islam that they will greatly value such astounding book and whatever hardships are coming in the way of publishing such a book, they would whole-heartedly pay attention in removing them, but what can we say and what can we write, and what can we write. Allah is the helper and Allah is better and will remain. (This is what happens when one is looking at the pockets of people rather than having trust in Allah – Rashid) (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 38)

“150 copies of first part that had been published, I had sent them to BIG AMEERS and RICH PEOPLE and LORDS and it was hoped that the courageous rich people will send the price of book (which is very small) in advance ….. but except for one or two there was silence from everyone.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 38)

“Arya Nation (Hindus) are so ambitious and motivated and united nation that on a trivial matter which has no basis in their religion they get united and thousands of rupees are collected in no time. Thus such a nation which can unite ambitious and get motivated on useless matter, one can imagine what they would do for some grand matter. Apathetic Muslims should bury themselves alive. If they do not have love for God and Prophet why do they claim Islam. Is this Islam that they spend unlimited amount on wicked (Khabees) things and following their carnal desires and with the intention of upholding their honour, and spending not even a single penny on the love of God and Prophet and sympathy…” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 51)

“Most Muslim ameers (rich men) considers that religion is such a thing which needs help from poor people and rich are exempted from it, who should not even share this burden.” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 51)

“Although I had advertised that because of the increase in volume of the book, price of Rs.100 is appropriate so that those who can afford it will act accordingly, since it was sold to the poor for only Rs.10 …… but except for 7/ 8 persons everyone entered the fold of poor …” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 51)

“Miser and stasher Muslims who are known by big titles and names and like Qaroon are stashing away lot of money ….. ” (Advertisement dated 1880 in Braheen-e-Ahmadiyya part 2, Majmoo-e-Ishtihaarat, Collection of Advertisements, vol.1 p. 52)

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Mirza Ghulam Ahmad said that all sects of Islam, all other religions would decline everyday and Ahmadiyya would grow until it takes over the world

We all know how MGA claimed that in 300 years from 1903, all of the world would become Ahmadi. We also know how MGA said that as a result of the plague, people of all religions would die in staggering numbers and Ahmadi’s would take over the world in this manner. We have found another reference from the english-Review of Religions of November 1912, see page 475-477. In this essay, Ahmadiyya editors (Maulvi Sher Ali was the main editor in 1912) write that MGA received a revelation back in 1883, which was published in the Barahin-i-Ahmadiyya vol. 4 of 1884, its basically a copy and paste of 3:55 of the Quran, which MGA claimed as his own revelation. In 1912, in this article, they specifically extract a line from this verse, “and will place those who follow thee above those who disbelieve”. Ahmadiyya editors/maulvies claim that this sentence, in this verse, means that Ahmadi’s would eventually take over the world.

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Latest instructions from Hazrat Khalifatul Masih regarding coronavirus

100 Years Ago… – Ahmadiyya Mission News

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Is Humanity First distributing hand sanitizer now?

Humanity First is under the supervision of the Khalifa, Mirza Masroor Ahmad, however, it is discreet and secret. In the USA, the Khalifa’s brother, Mirza Maghfoor Ahmad is in-charge. The Management team is informal, in reality, the Khalifa is running the organization from the UK and has his cronies in each country carrying out his orders. Ahmadi’s always cry of persecution, however, humanity first operates freely in Pakistan. The Mirza family went out of their way and bribed the United Nations via the UK and gained Special Consultative Status with the Economic and Social Council of the United Nations. However, this was all done fraudulently, Humanity First is basically a tabligh arm of the Mirza family aka Ahmadiyya INC. These same people his money in Panama and got caught during the leaking of the Panama Papers a few years ago. Nevertheless, the Mirza family is using their non-profit status as a method to spread Ahmadiyya, not to genuinely help people. Even the Catholic church has spread throughout the world using similar methods. They have even admitted to raping little boys, and still aren’t shut down. In fact, half of Africa is Christian, and this happened just in the past 200 years, via Christian missionaries, free schools, hospitals and medicine. Ahmadi’s have a lot to hide however, since MGA prayed for the plague to kill off the majority of the world. Further, Humanity First might have been in-concert with Ahmadi-Maulvies who were spreading lies about the number of Ahmadi conversions in the mid-90’s early 2000’s.

Pics of the new hand sanitizer

In two countries in South #Asia, our local Humanity First teams have been making their own hand #sanitizer based on guidance from World Health Organization (WHO) and have distributed over 13,000 bottles to the most vulnerable in those communities.

Even without hand sanitiser, the best option is to take care when touching surfaces, avoid touching your face and to wash your hands regularly using soap and water.(this was found on a facebook posting by an African Ahmadi).

Links and Related Essay’s

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam #humanityfirst #humanityfirstisafraud #messiahhascome #falsemessiahhascome


In 1890, Mirza Ghulam Ahmad denied the miracles of Solomon (as) communicating to Ants via Quran

As soon as MGA began writing in the Barahin-i-Ahmadiyya, he immediately denied the miracles of Esa (as) as given in the Quran. However, in that book series, he avoided Quran 27:16–22, which discusses how Solomon and David (as) were given a special favor by Allah and allowed to communicate with animals, like birds and ants, in fact, MGA never commented on these specific verses in his entire life. He did call himself Solomon (as)(nauzobillah in the BA-4 and even said, “””Thus, We taught those Signs to Sulaiman [Solomon], meaning my humble self””. However, its unclear what MGA was getting at or setting up. It’s important to note that in 1886, MGA confirmed that Muhammad (saw) did miraculously split the moon, however, after his death it was denied. Similarly, MGA agreed with the common concept of Jinn in Islam, however, after he died, Ahmadi’s denied it also. By 1890, in Izala Auham, MGA denied the physicality of this miracle also. MGA copied Sir Syed’s entire playbook when it came to denying miracles and the unlimited abilities of Allah. In the same book, MGA discusses Chapter 27 again, however, the verses are 43-46-ish. Which was the small miracle of making glass appear to be invisible, in Izala Auham, MGA and his team wrote: “””It appears that this miracle of Jesus was purely intellectual like the miracle of Solomon. History reveals that in those days people were inclined towards the useless pursuit of sleight of hand, which astonished the common people.””. Thus, MGA accused the Jewish prophets of God of deceit.  In the below, we have presented all the quotes in terms of Solomon (As) and his miracles in the earliest sources of Ahmadiya. Obviously, in 1917, Muhammad Ali totally denied all the miracles of Solomon in his english commentary of the Quran. Finally, this story started from the Torah (see Proverbs), the Quran simply confirmed it like it confirmed the physical ascension of Idris (as) aka Enoch. Just like it confirmed that Esa (as) flew up to heaven and sat down at the right hand of God.

The islamic position in 2020
Communicating with animals and insects hasn’t been discovered yet. We haven’t figured out the frequency, however, in the future its possible. MGA lived in 19th century science and thus was limited. Einstein hadn’t even written his concept of space-time, nor had the Wright brothers proved that vehicles can fly. Thus, MGA and Ahmadiyya represent an older model of science, and the islamic world in 2020 reflects all the newest scientific discoveries.
_____________________________________________________________________________________________The Quote from BA4, see the online english edition, page 439
“””Thus, We taught those Signs to Sulaiman [Solomon], meaning my humble self. People denied them wrongfully, though their hearts believed [in them]. So, We shall soon strike terror in their hearts. Say, Light has descended from Allah, so do not reject it if you are believers. Peace be on Ibrahim. We purified him and delivered him from grief. We Ourself have done this; therefore you
should follow in the footsteps of Ibrahim.”””

The same quote from the 2009 online english edition of Tadhkirah is a bit different

“””We have instructed Sulaiman [Solomon], meaning this humble one, in those Signs. People have denied them wrongfully and arrogantly, although their hearts have believed in them.”””

Izala-e-Auham, Ruhani Khaza’in, vol. 3, pp. 251-263, footnote, See also Essence of Islam, vol-3, pages 218–226

“”””Miracles of Jesus
Certain Muslim sects believe that Jesus used to fashion different types of birds and used to invest them with life by breathing into them. On this basis I have been asked that as I claim to be the like of Jesus I should also fashion a bird and make it come alive by breathing into it. It is alleged that millions of birds created by Jesus fly about everywhere and that the like of Jesus should also create some birds.

The answer to all these superstitions is that the verses on which they are based are allegorical and it is the height of faithlessness and patent repudiation of the basic values of Islam to construe them as meaning that God Almighty had deliberately associated Jesus in His attribute of creation; inasmuch as it would be a negation of the Godhead to believe that God Almighty should invest someone else with His special attributes and His Divinity. One of these people was asked if he could distinguish those birds that had been created by God from those that were created by Jesus, but he confessed by remaining silent that he was unable to do so.

The doctrine that some birds are the creation of God Almighty and some are the creation of Jesus is altogether vicious and amounts to polytheism. Anyone holding such a belief cannot be a Muslim….

The miracles of Prophets are of two types. One are heavenly manifestations, in which human design and reason have no part, such as the splitting of the moon, which was a miracle of our lord and master, the Holy Prophet (peace and blessings of Allah be upon him) and was manifested by the limitless power of God Almighty as a sign of the greatness of a righteous and perfect Prophet. Secondly, intellectual miracles, which are manifested through the extraordinary intelligence of a Prophet and which resemble Divine revelation. For instance, the miracle of Solomonas, which was manifested in the shape of:

‘A palace paved smooth with slabs of glass.’—Al-Naml, 27:45

whereby the Queen of Sheba was blessed with faith.

It appears that this miracle of Jesus was purely intellectual like the miracle of Solomon. History reveals that in those days people were inclined towards the useless pursuit of sleight of hand, which astonished the common people. People like those who, in the time of the Pharaoh, used to manipulate the forms of serpents and other animals and made them move like living animals, had by the time of Jesus spread into the land of the Jews who had learnt magical tricks from them as is also indicated in the Holy Qur’an. It is, therefore, not a matter of surprise that God Almighty may have instructed Jesus in some method whereby a toy fashioned out of clay could be manipulated by pressing a spring or breathing upon it so as to fly like a bird or to move on its feet. Jesus had worked with his father Joseph for twenty-two years as a carpenter, and carpentry stimulates a man’s mind towards inventing different kinds of machines and mechanical instruments.

Miracles are granted to a person in accord with the faculties that he possesses. As the spiritual faculties of our lord and master, the Holy Prophet (peace and blessings of Allah be upon him) were well developed in the appreciation of spiritual verities, he was accordingly bestowed the miracle of the Holy Qur’an, which is comprehensive of all verities and understandings of the Divine. It should, therefore, not be a matter of surprise if Jesus displayed an intellectual miracle to his opponents, like the one displayed by his ancestor, Solomonas. Such a miracle is not beyond the reach of the intellect inasmuch as in our own time many mechanical experts are able to fashion birds that speak and move and wag their tails. I have also heard that some mechanical birds can even fly. Many such toys are manufactured in Bombay, Calcutta, Europe, America and every year new one are introduced into the market.

As the Holy Qur’an often employs metaphors, these verses can be construed to mean that birds signify the illiterate and simple people whom Jesus chose as his companions, who were like birds under his care, and into whom he breathed spiritual guidance whereby they began to fly.

Moreover, it is possible that such wonders might be performed like a pastime through hypnosis. Those who are experts in ‘amal-ut-tirb [psychokinetic exercises] can, by directing the warmth of their spirits towards certain objects, make them appear as if they were alive. The human soul possesses the capacity of directing its warmth upon a lifeless object so as to make it move as if it was alive. I have seen some practitioners of this phenomenon, who so warmed a wooden tripod by the touch of their hands through the exercise of their animal spirit that it began to move, and though several people mounted on it, it could not be stopped….

It should be remembered that such an object which is fashioned out of clay or wood and is
warmed by a spirit through ‘amal-ut-tirb does not become alive. It remains solid and lifeless; it is only made to move by the warmth of the spirit of the mesmerist. It should also be remembered that the Holy Qur’an does not affirm the movement or flight of such birds, nor their coming to life. It should also be kept in mind that curing diseases and influencing objects with the warmth of the spirit are all branches of mesmerism and there have always been people who healed the paralytics, the lepers and those suffering from tuberculosis through spiritual exercises….It has been conclusively established that, under Divine direction, Messiah, son of Mary, was an expert
in mesmerism, like the Prophet Isaiah, though he was not as great an expert as the latter, because even the bones of Isaiah performed the miracle that when they were brought into contact with a corpse, it came back to life; but the corpses of the two thieves who were nailed
to the cross at the same time with Jesus were not revived through contact with his body. In any case, these mesmeric activities of Jesus were in accord with the thinking of his age for a special purpose. It should, however, be kept in mind that mesmerism is not worthy of such appreciation
as the common people imagine. Had I not looked upon it with contempt and disgust, I could, by the grace of God Almighty and with His support, have performed the same wonders as were performed by Jesus. But I prefer the spiritual method that was followed by the Holy Prophet (peace and blessings of Allah be upon him.) Jesus had adopted this method under Divine direction in view of the earthy and low thinking of the Jews, which had become their second nature. In truth he was not fond of this method.

One evil characteristic of this physical practice is that a person who continues to employ his emotional and intellectual faculties to heal physical maladies suffers a serious decline of the spiritual capacities, which heal spiritual ills through their influence, and is not able to achieve any remarkable success in illumining and purifying souls. That is why Jesus, who healed those afflicted with physical ailments with this method, was not able to achieve any noticeable success in impressing hearts with guidance and the Unity of God and steadfastness of faith. But the Holy Prophet (peace and blessings of Allah be upon him), who did not pay any attention to physical matters, and concentrated on stimulating spiritual guidance in the hearts of his people, was most successful in purifying the souls and helped thousands of God’s creatures to achieve it to the highest degree. He achieved matchless success in the spiritual reform of mankind and in bringing about inner change. The dead, whom Jesus revived by the practice ‘amal-ut-tirb, died within a few minutes, as the warmth of the spirit and its life was only temporarily stimulated in them, but those who were spiritually revived by our Holy Prophet (peace and blessings of Allah be upon him) shall live forever.

My designation of mesmerism as ‘amal-ut-tirb, in which Jesus had acquired some proficiency, is under Divine direction. God Almighty disclosed to me that this art is ‘amal-ut-tirb, and it is concerning this that I received the revelation:


‘This is the tirb of whose reality people are unaware.’ It must be realized that God Almighty is Unique in respect of every one of His attributes and does not associate anyone in them. The emphasis which the clear and unambiguous verses of the Holy Qur’an give to this subject
is well known. As Allah, hallowed be His name, says:

Al-Furqan, 25:3-4

That is: ‘God is He Who alone owns the kingdom of the heavens and the earth. He has no partner. He has no son nor has he any partner in His kingdom. He has created everything and has placed limits on their bodies, their power, and their life. The pagans have taken gods— beside that True God—who have not created anything and are themselves created. They do not determine any harm or benefit for themselves and do not control life nor death nor resurrection.’

God Almighty has here clearly affirmed that there is no Creator besides Him. In another verse, it is stated that the whole world together cannot create even a fly. Then it is stated that no one beside Him has control over death and life and resurrection. Had it been His way to associate any one of His creatures in these attributes, He would have made an exception of them and would not have taught His absolute Unity.

It may be asked why then has Allah the Glorious, employed the expression, ‘You will create’ with reference to Jesus. The answer would be that this is a metaphoric use of the expression as in the verse:

‘So blessed be Allah, the Best of creators.’—Al-Mu’minun, 23:15

Without a doubt God Almighty is the true Creator and those who fashion toys of clay or wood are also creators but only metaphorically so, because their works are mere show and have no reality.

If it is asked why it is not permissible for Jesusas to have fashioned birds under Divine direction which could fly by his breathing into them, by way of a miracle, the an-swer is that God does not make anyone the master of death and life or harm and benefit. Prophets seek miracles through prayer and supplication and do not possess the power to work miracles like a man has the power to use his hands and feet. Thus the power of creation is one of those Divine attributes that are never bestowed upon man and is distinct from a miracle. The essence of a miracle is that God Almighty, in order to demonstrate the truth and honour of a Prophet and the powerlessness and
helplessness of his opponents, manifests something that is extraordinary or beyond imagination by His special design or in response to the prayer or supplication of the Prophet. But it is done in a manner which is not inconsistent with His attributes of Unity, Holiness and Perfection and which does not permit of anyone else’s power or design.

It is not a miracle that God Almighty should invest a human being with the power of fashioning birds of clay, which would become real birds with flesh and bones and blood and all the limbs of animals when he breathes into them. If God Almighty can make someone the agent of His attribute of creation in the case of birds, He can also bestow the full agency of His attribute of creation. In this event, partnership in Divine attributes would become permissible, though only
under His direction and permission, and the comprehension of the true Creator would become doubtful in the presence of such creators whose creations would become indistinguishable
from God’s. This would not be a form of miracle; it would be partnership in Godhead.

Some wise people try to solve the dilemma of polytheism by asserting that the birds which Jesus created did not live for any length of time but fell down and died after a short flight. But this explanation would help only if it is held that those birds were not invested with true life but only appeared to be alive for a short time as a result of mesmeric influence….

The Holy Qur’an affirms that Jesus had been given the power to do these things as an exercise of his natural capacity, which is inherent in every human being. Jesus was not unique in this respect. Such capacity is being demonstrated in our own age. The miracles of Jesus were
rendered bizarre and doubtful by the pool which had existed even before the birth of Jesus, and which also displayed wonders and a single dip into which bestowed healing upon all those afflicted with diseases such as paralysis, leukoderma, leprosy etc. And there were others who
manifested similar extraordinary signs later on, and there was no such pool to cast doubt on their manifestations.

The belief that Jesus fashioned birds of clay and made them come alive as real birds by breathing into them, is entirely false and polytheistic. It was only an exercise of mesmeric capacity that had been developed to some degree by his spiritual propensity. It is also possible that he made use of clay from the pool that had been activated by the Holy Spirit. His miracle was only a kind of sleight of hand and the clay remained only clay like the Samaritan’s calf. Ponder over it, because this is a magnificent point; no one comprehends it except those who have been granted great wisdom.””””””


Links and Related Essay’s

Barahin-e-Ahmadiyya Part IV

The Life & Character of the Seal of the Prophets(saw) – Part 14

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The Paigham-e-Sulh magazine, background info and some important quotes

A group of Ahmadi’s who were living in Lahore, British India in 1913 got approval from the Khalifa (Noorudin) to publish this magazine. It was another Ahmadiyya magazine, there were just a few at the time, the english ROR, the urdu ROR, the al-Badr was shut down by the British government towards the end of 1913, and the Al-Hakam. In the early part of June-1913 the first edition of the “Paigham-e-Sulh” was issued from Lahore, and towards the middle of the same month the Al-Fadl (6-18-1913)(also spelled Al-Fazl) made its appearance from Qadian. Sayyid
Inamullah Shah was a manager of the Paigham-e-Sulh, as was Babu Manzur Ilahi. The archives can be found here.

The Paigham-e- Sulh dated 14th January 1914, page 13, as quoted by the Khalifa in “Truth About the Split”

“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?”
Paigham-e-Sulh March 3, 1914, as quoted by the Khalifa in “Truth About the Split”

—’even the Miyań has not understood it’

Thus in a Friday khutba published in Paigham Sulh of 6 June 1916, see also “Mujahid e Kabir”, “A Mighty Striving”, online english edition of 2004.

he (Muhammad Ali ) said:

“I put the proposal of translating the Quran before the Anjuman and wrote in it that if the Anjuman cannot bear the expenses then Allah will provide some other means for me. I did not say to the Anjuman I am your employee so give me some work, but I said I want to translate the Quran and if the Anjuman cannot bear the expenses then God will provide some other means. Allah brought that about as well, that the Anjuman declined to pay the expenses and the generous Lord gave me other means.”

Links and Related Essay’s

27 July – 2 August

What is Izharul Haq No. 1 and Izharul Haq No. 2

These are some interesting documents in the history of the split in Ahmadiyya. These two articles were published in the “Pagham-e-Sulah”, “Message of Peace” in english, magazine (which was owned by Lahori-Ahmadi’s). Both of these tracts were published about the
middle of November 1913. They followed one another with an interval of one or two days. The first tract had four pages and the second eight pages. Both of them instead of bearing the name of the writer were anonymously subscribed to “one who invited Ahmadis to the last Will of the Promised Messiah”. These 2 essay’s (Izharul Haq No. 1 and Izharul Haq No. 2) reached most places packed in printed covers belonging to the office of the Paigham-e-Sulh. Following this, Babu Manzur Elahi, and Syed Inamullah Shah, manager of the Paigham-i-Sulha, expressed agreement with the views embodied in this tract; and in an open letter addressed to “Ansarullah”, held this organisation to blame. Naturally, then, the Ansarullah replied by bringing out a similar tract entitled Khilafat-i-Ahmadiyya. This tract was published on November 23, 1913. In the appendix of this tract we read:

“If we fail to express our thanks to Hazrat Khalifatul Masih I, it would be the height of ingratitude on our part. In spite of his old age, and great pressure of his duties as head of the Movement, he read the MS of this tract then gave permission for it to be published with a kind promise of prayer in furtherance of the aim and purpose of the tract.” (See “Truth Prevails” by Qazi Muhammad Nazeer).

In “Izharul Haq” the point was argued that Qudrat-i-Thania in Al- Wasiyyat could not mean the Institution of Khilafat, since the Khalifa, in any case, would be a human being, with a limited span of life, while the Promised Messiah had stated that the Qudrat-i-Thania would stay with the Jama’at forever. One answer given in Khilafat-i-Ahmadiyya was that this expression stood
for a chain of successive Khalifas, which was the interpretation given by the Promised Messiah himself. To support this view a quotation was given from Al-Wasiyyat, where the manifestation of two powers is mentioned, with a specific reference to Hazrat Abu Bakr, as an instance of how Qudrat-i-Thania worked after the death of the Holy Prophet, to promote the emergence of Hazrat Abu Bakr as the first Khalifa.

The Khalifa, covered these article/tracts in 1922 in some detail, however, he refused to publish copies (see “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007). Muhammad Ali also covered them and also refused to publish copies. A reply was published under the direction of Noorudin (per Qadiani sources) in the form of two tracts. The first was named Khilafat-e-Ahmadiyya (published by the Anjuman Ansarullah, Qadian), and was a reply to the tract Izharul Haq No, 1. The second was named Izhar-e-Haqiqat (published by the Anjuman Ansarullah, Qadian), and furnished a reply to Izharul Haq No. 2. Both these tracts were shown to and were corrected by Hadrat Khalifatul Masihra. At one place, Hadrat Khalifatul Masihra added these words: “A thousand shames upon the Paigham-e- Sulh, which in publishing its letter delivered to us a declaration of war and cast the apple of discord.” After the publication of these tracts everything was quiet for some time. The manager of the Paigham-e-Sulh and Babu Manzur Ilahi had to sue for Hadrat Khalifatul Masih’s pardon and the whole affair seemed to have closed. The basis of the objection in “Izharul Haq” was that Qudrat-i-Thania had been visualised in Al-Wasiyyat as everlasting, while a Khalifa, being a human being had only a limited span of life. The answer given in Khilafat-i-Ahmadiyya, page 17. was that the Promised Messiah had himself written “And after me, there would be other personalities who would be manifesters of the Qudrat-i-Thania.” In “Izharul Haq II”, thirty holes where picked in the Khilafat of Hazrat Khalifatul Masih I. The reply to this was “lzhar-i-Haqiqat”, which said, among other things, that these were the plots and conspiracies beginning to be hatched against the Institution of Khilafat, in the days of Hazrat Khalifatul Masih I himself.(See “Truth Prevails” by Qazi Muhammad Nazeer).

In Izharal Haq they wrote: “For Maulvi Nuruddin I have respect in my heart. But it is regrettable that a moahadd (one who does not tolerate infringement of the Unity of God) of his stature, full in the teeth of the teachings of his Imam, in a capable Community, he is sowing the seed of the
worship of Pirs.” (Tract entitled ‘Ba’z Khas Karname’, by Hazrat Maulvi Mohammad Ismail) (See “Truth Prevails” by Qazi Muhammad Nazeer).

Note: The tract entitled ‘Ba’z Khas Karname’ bears the entire text of ‘Izharul Haq’. (The above passage we have taken for reproduction).(See “Truth Prevails” by Qazi Muhammad Nazeer).

In ‘Izharul Haq’ No. 2, we read:
“Due to the negligence of venerable members of the Sadr Anjuman, the entire membership of the Movement found itself constrained to tender a pledge of bai’at to Maulvi Nurruddin; and in the grief and confusion over the death of the Founder, the guidance he had embodied in his last will and testament (Al-Wasiyyat) has been thrown behind the back.”


“A man who is a great scholar of the Holy Quran, and the Hadith, with a rich experience, on which Shar’ie basis did he fly into a rage? The accused is not told what crime he has committed. He has not been charge-sheeted in an arbitrary and biggoted judgement, characteristic of the Sikh rule, the Editor of the Paigham-i-Sulha, and other people connected with the journal, are being brought into disgrace by means of verbal pronouncements, and stuff sent into print in the Al-Fazl. Is this the sense of fairness and justice being engendered in the heart of the Ahmadiyya Community?”
In another place the worthy gentleman says: “Worship of the Pir, in a period of bare five years, has deprived the Community of moral courage.”

Izharul Haq No. 1
From “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, online english edition of 2007. This book was initially published in Urdu in 1922 as “Aenas Sadaqat”.

“””The purport of Izharul Haq No. 1 was to the effect that the modern age was one of democracy and that this universal fact afforded an indication that the Divine teacher of the age was also to be an exponent of democracy. According to the anonymous author of this tract, this was what had happened. The Promised Messiahas used to consult his friends in all matters except those in which he acted under the special direction of Divine revelation. He also declared that one of the purposes for which he had been sent by God was to reduce to due proportion the excessive dignity which had been attributed to mere men. And when he was informed by God of his approaching death he wrote out a will, and therein solved the question of his succession by laying down that after him there would be democracy, and the management of affairs of the Community would be vested in an Anjuman. It was a pity, however, that the Community turned a deaf ear to his words and fell into saintworship, and forgot altogether his injunctions about democratising the management of the Community. There were in the Community many who had entered into the Bai‘at under constraint; and as a matter of fact the person to whom Bai‘at had been sworn (viz. Hadrat Maulana Nuruddin Khalifatul Masih Ira) was not the person most fitted in the Community to receive such Bai‘at. The people who were ultimately responsible for this state of affairs were the officers of Sadr Anjuman Ahmadiyya, who had after the death of the Promised Messiahas thrown the Community into the mire of saint-worship. The result had been that various means were being devised to secure possession of the Khilafat, and a special society of Ansarullah had been formed with the object of frustrating the efforts of all the leading members of the Community. The ostensible duty of the Ansarullah was to propagate the faith, but their real purpose was to advertise the leading members of the Community as a set of hypocrites. Men like Maulawi Ghulam Husain Sahib of Peshawar, Mir Hamid Shah Sahib of Sialkot, Maulawi Muhammad Ali Sahib, Khwaja Kamaluddin Sahib, Shaikh Rahmatullah Sahib, Doctor Sayyid Muhammad Husain Shah Sahib and Doctor Mirza Ya‘qub Baig Sahib were being held up to opprobrium. The Promised Messiahas had declared in clear words that after him the Anjuman would be his successor not an individual person. He had written distinctly that after him the Sadr Anjuman would have the last word in all matters. But now every one could see the present attitude of the Community—how they received with implicit obedience every word of a Ghair Ma’mur (one not Divinely commissioned—a term which this anonymous writer applied to Hadrat
Khalifatul Masih Ira). The Khalifa had refused to receive the Paigham-e-Sulh, and had thus alienated from it the sympathy of the Community. (Hadrat Khalifatul Masihra tired of the continued duplicity of the Paigham-e-Sulh. had directed that it should no longer be sent to him, and when the managers of the paper persisted in sending the paper to his address, Hadrat Khalifatul Masihra declined to receive it from the Post Office.) When, therefore, this man regarded by the Community as the most learned in the knowledge of the Quran, (i.e. Hadrat Khalifatul Masihra) treats leading members of the Community with such indignity, and only in order to display his pontifical authority, what can the leading members expect from young men lacking in experience and immature of understanding? How long will the leading members of the Community see these things and hold their peace? Ahmadis! turn away your eyes
from the other Pirzadas and attend instead to Pirzadas in your own home.

Izharul Haq No. 2
“”The substance of the tract Izharul Haq No. 2 was as follows: There were no intrigues in the Ahmadiyya Community. Servility to a Ghair Ma’mur (i.e. oath of Bai‘at at the hand of Hadrat Khalifatul Masihra) has reduced us to this condition. In the time of the Holy Prophetsa and in that of the Promised Messiahas, the Muslim Community were free to express their opinion. Now there was much repression. False reports carried to the Khalifa were causing no end of trouble to our brethren. If this state of things continued for some time there would soon be nothing to distinguish between an Ahmadi saint-worshipper and a non-Ahmadi saint-worshipper. A new reformer was not likely to appear until at last one hundred years after the time of the Promised Messiahas. Those who held and spread a contrary opinion did so out of personal interests. The welfare of the Community lay in having all its affairs managed on democratic principles.

The tract then went on to trace thus the history of dissensions in the Community. On the death of the Promised Messiahas and in the excitement which naturally followed, the Community turned their backs on the instructions of the Promised Messiahas and elected Maulawi Nuruddin as their Khalifa. But it was on every body’s lips at the time, that after Maulawi Nuruddin, only Maulawi Muhammad Ali could be Khalifa. There were, however, envious people who, when they saw this, at once began their intrigues through the help of Hadrat Ummul Mu’minin. They got her to write to the Khalifa that she had sworn Bai‘at at his hands, but would not swear it at the
hands of any person of mean descent. The Khalifa replied to her in soothing words and satisfied her for the moment. After this, efforts both fair and foul began to be made to interfere in the work of the Anjuman and to make the situation uncomfortable for Maulawi Muhammad Ali. Then trouble was created through Mir Muhammad Ishaq. (This refers to the questions submitted by him to Hadrat Khalifatul Masih Ira of which an account has been given above.) An agitation was started against members of the Anjuman. Mirza Mahmud Ahmad was put up as a candidate for the Khilafat, and it was declared publicly that members of the Anjuman were hostile to the family of the Promised Messiahas—a statement which had not the least basis in fact. Members of the
family of the Promised Messiahas were a burden upon the finances of the Community and were busy making attacks upon the Anjuman and upon its members. Charge after charge had been brought against Maulawi Muhammad Ali. When a proposal was submitted to the Khalifa for the publication of the Paigham-e-Sulh, immediately a request was made for permission to publish the Al-Fadl, a request which the Khalifa was obliged to grant for fear of trouble.

The tract continues: The authorities of the Paigham-e-Sulh have nothing to do with the contents
of the present tracts nor are they aware of their existence. When the Cawnpore mosque controversy began the authorities of the Paigham-e-Sulh sent Khalifa Rajabuddin to Qadian with a copy of the Tribune, and obtained instructions from the Khalifatul Masihra. If, however, at the time of their publication any departure had been made from those instructions, the right course for the Khalifa was to publish a contradiction in the columns of the Paigham-e-Sulh, and not to become offended with the authorities of the paper. The Khalifa in fact discontinued receiving the paper not because of any difference of opinion as to the mosque controversy but because of some minor matters which gave him offence. Ye Brethren! Is it not a matter of surprise that a person learned in the Holy Quran (meaning Hadrat Khalifatul Masih Ira) should thus seek to humiliate the editor of the Paigham-e-Sulh and other people connected with the paper—both by oral propaganda and through articles in the Al-Fadl? Is this the justice inculcated by Islam? The abuse that has been heaped upon the Paigham-e- Sulh by the Al-Haq of Delhi has not been replied to by
the Qadian party. The latter therefore stands charged with being a party to the same.

The tract then proceeds to indulge in a series of personal attacks which it would be difficult for
readers living far away from Qadian to follow without laborious explanations. The substance of these charges is that members of the Promised Messiah’sas family have been fomenting discord in the Community and bringing into disgrace its leading members. The tract invites the Community to strive and save the Movement from the impending disaster and to put themselves into communication with the writer.

Who Wrote the Tracts?
This tract, like the first, was published anonymously, but there were certain points about
them both which clearly indicated their source:

Firstly, these tracts had been published from Lahore, which was at that time the headquarters of the party of Maulawi Muhammad Ali. By calling it their headquarters I do not mean that at that time Lahore was openly set up as a rival to Qadian. What I mean is that the majority of the members, who shared the views of Maulawi Muhammad Ali lived in that city, and their organ, the Paigham-e-Sulh, was published from that place. Practically, therefore, if not openly, Lahore was already the headquarters of the party. Of course, after the death of Hadrat Khalifatul Masih Ira,
Lahore began openly to be mentioned as such.

Secondly, the tracts reached most places packed in printed covers belonging to the office of the Paighame-Sulh. The fact was sufficient to prove that they had been dispatched from the office of that paper, or at least that the people connected with that paper had a hand in the distribution of the tracts.

Thirdly, the writer of the tracts asked his readers to communicate with him on the subject-matter of the tracts, but at the same time failed to furnish any address. The question naturally arises as to how, in the absence of an address, were the people to communicate with the author?

Quote from the Pagham e Sulh, as quote by Mirza Basheer ud Din Mahmud Ahmad in “Truth About the Split” 
“The people who wrote the Izharul Haq and those who published the open letter as well as those who discussed the question of Khilafat and those who published the booklets what right had they to do so?” The Paigham-e- Sulh dated 14th January 1914, page 13.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

On 26 May 1908, when Mirza Ghulam Qadiani died,his eldest son Mirza Bashiruddin Mahmoud Ahmad was a young man of 17 and there was a man of calibre of Nuruddin, so he was selected as the khalifa 1 without any hindrance.

However, the situation was entirely different when Nuruddin was at his death bed. Qadiani Jamaat elders were divided into two factions one was Led by Molana Muhammad Ali Lahori and on the other side were Mirza Family including Mir Nasir Nawab, Nusrat Jehan with some old Mullahs of MGA team at their back.

Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467 onwards, writes the events that clearly depicts a big rift in the party. He writes :- in mid November, 1913 two tracts of 4 pages and 8 pages each were published under the title of. Izharul Haq, 1 and Izharul Haq 2. The authors of these tracts were anonymous and had fictitious names as DAEE ILAL WASIYYAT. (Preacher of the Will) at the end. Tract 1 says when hazrat Masih Moud (MGAQ) died he wrote his will which resolve the issue of his predecessor in the manner that Anjuman would precede him not a single person and only his decision would be binding on all. But contrary to this will, not only khalifa was appointed but a group namely Ansarullah was created to defame the elders of Jamaat. They are targeting Molana Muhammad Ali Lahori , Dr. Mirza Yaqub Baig,Shaikh Taimur , khwaja Kamaluddin, Shaikh Rehmatullah, Dr. Syed Muhammad Hussain and calling them Munafiq. Similarly, an un appointed khalifa who is a scholar of Quraan insults any one he likes using the powers of his Khilafat .

Second tract says an un appointed person has destroyed the jamaat. No one in jamaat can express his views for the fear of displeasure of khalifa. They are observing taqayya.(hypocrisy). There is no difference between ahmadi peer worshipping and those of non ahmadis peer worshippers.

When Molvi Nuruddin was accepted as Khalifa every body was saying that Molvi Muhammad Ali would be the next Khalifa. Then Bivi Sahiba (Nusrat Jehan) got activated and she conveyed message to the Molvi Nuruddin that they have accepted him but are not going to accept an arain (a prime cast of Punjab) after you. Every effort was made to interfare into the affairs of anjuman and to tease Molna Muhammad Ali. A fuss was also created through Mir Muhammad Ishaq. Propaganda was created about Paigham e Suleh magazine which was boycotted by Molvi Nuruddin and Al Fazl was issued in its place. Khalifa who is a scholar of Quraan, start insulting the editor and staff of Paigham e Suleh through Al-Fazl.

The publication of these tracts sent a wave of shock among the rank and file of the Jamaat. Khalifa Nuruddin expressed his severe displeasure on it.

On 18 February, Nusrat Jehan along with hazrat Amman Jan came to see Molvi Nuruddin, She said salam to him and tears started flowing from the eyes Molvi Nuruddin. Molvi Nuruddin decided to move to the House of Nawab Muhammad Ali Khan for change of atmosphere. On 27th February after Juma prayer, he proceeded to the house of Nawab riding in a palanquin. Molvi Sadruddin and Molvi Muhammad Ali wanted to shift him to the upper story of Boarding House. However Molvi sb was not able to go upstair so they arranged few dining tables in a way that four person carry him upstair through these dining tables. Their aim was to keep khalifa in isolation so that no one could come to see him without their permission. But there was a risk that he might fall down from these table and get injured seriously in shifting upstair. Secondly there was not any kitchen for food arrangement there.

The news of this dangerous plan came to the knowledge of Mirza Sharif Ahmad. So by the time the palanquin reached there Molvi sb asked the carrier with a sad voice so you want to keep me here. Mirza Sharif somehow managed to reach there in time and he said in a loud voice, huzur we are going to the house of Nawab sb and they have stopped here to take a little rest only. In this way he foiled this evil attempt. To cover up this Paigham e Suleh brought out the story that huzur wanted to rest at the upper story of boarding house but due to sickness could not reach there and decided to stay at the house of Nawab sb for few days.

Dost Muhammad Shahid says Hazrat Mirza Mahmoud sb also moved there and would always keep himself present at the service of Khalifa-1. Then khalifa sb asked Molvi Sarwar to bring paper and pen and wrote his will in a state of lying on bed. Molvi Nuruddin wrote on the will that my children are small and I am leaving no riches. They may not be fed from the funds of orphans ( Yatama Masakin) rather a convenient loan be arranged which is to be paid by them after getting resources. As per order of Khalifa sb this will was read over thrice to all present.

The will was signed by Huzur and Molana Muhammad Ali, Nawab Muhammad Ali Khan, Dr. Mirza Yaqub Baig, Mirza Bashiruddin Mahmoud signed it as witness. Huzur Molvi sb handed over the will to Nawab Muhammad Ali Khan sb for safe custody.

After signing of will the opponents started fanning the disputes and made personal attacks on Mirza Mahmoud who published an Ishtihar requesting his opponents to make peace at this critical juncture. Nuruddin died at about 2.PM on 13 March 1914. Next day after Asr prayer Mirza Bashiruddin Mahmoud was appointed his predecessor. At one side was the dead body of Molvi Nuruddin on the other side were the opponents of Khilafat, conspiracies were being cooked every where.

Molvi Muhammad Ali has made an Ishtihar ready before the death of Nuruddin. It was distributed already and packets were ready for sending to distant places. This Ishtihar says that Jamaat does not need khilafat but it needs Anjuman . To honour the will of Nuruddin some one can be made Khalifa but Anjuman would not be under his administrative control. This Ishtihar was on 21 pages contained detailed explanation regarding the importance of Anjuman and requested the ahmadis not to accept khilafat after the death of Molvi Nuruddin.

To counter this a brief note was made by Mirza Bashiruddin telling people to go with the khalifa which is necessary for Jamaat,s well being. Next day a meeting was held at Nawab sb,s house. But no agreement could be reached. Another meeting was held at Masjid Noor next day after Asr prayer where Molvi Ahsan Amrohi announced that Mirza Bashiruddin Mahmoud would be the next Khalifa. Muhmaad Ali Lahori tried to oppose this but no body paid a heed to him. Here a heated debate was ensued between Muhammad Ali Lahori and Syed Hamid Ali Shah.

Now the people start asking for bayat, Mirza Bashir said give me time I have to recall the baiyat words as these are not coming to my mind. Again Molvi Ahsan Amrohi came to his rescue and said I will speak out the words of Baiyat and Mahmoud would repeat them for baiyat seekers. In this way Mahhoud ascended the throne of Qadiani Family and company.

The scans from Dost Muhammad Shahid in Tareekh Ahmadiat Vol-4 pages 467

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#ahmadiyya #ahmadiyyatrueislam #Ahmadiyyat #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam
#yuzasaf #rozabal #jesusinindia #messiahhascome #BewareOfFalseMessiah

Mark 16:19 of the Bible confirms 4:158 of the Quran

The Quran confirms lots of stories from the Torah and Bible, one such example is that of Idris (as), the Torah said that he physically ascended to heaven and so did the Quran (see 19:56-57). In terms of Esa (as) 4:158 corresponds directly with Mark-16:19 and proves that Esa (as) did in fact, physically ascend to heaven and then sit down next to Allah. Even the billboard at the Yuz Asaf shrine indicates the same connection. MGA was totally silent on 19:56-57 and Idris (as) aka Enoch, specifically as it had to relate to his physical ascension to heaven and his death in heaven.

More about the Yuz Asaf cover-up story
Ahmadiyya mullahs and editors are totally academically dishonest, they are taught to behave as such by the Mirza family. In the case of Yuz Asaf, they were over-the-top academically dishonest. In this “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, it is clearly written that Yus Asaf had a father. Even in “Ayn-ul-Hayat” it is stated that Yuz Asaf’s father was a king. Recently, some ex-Ahmadi researchers made a video about all of this. Furhermore, in Jesus in India, which was published posthumously in November of 1908, the word Yuz Asaf doesn’t even exist. Nor do the references to any source material which would connect Yuz Asaf to Esa (as). The english ROR never mentioned “Ayn-ul-Hayat”,  however, it does mention Ikmal-ud-Din (see ROR of May 1904), which seems to be a shortened version of “Kamal-ud-Din WA Itmam ul Naimat”. MGA and his team first quoted “Ayn-ul-Hayat” in 1898, in a book called ‘Raz-e-Haqiqat”, which was translated and published into english in 2016, see page 24, they also quoted “Kamal-ud-Din WA Itmam ul Naimat”, however, its spelled slightly differently, “Ikmal-ud-Din Wa Itmam-un-Ni’mat”. However, they were academically dishonest, they purposely didn’t mention that Yuz Asaf had a father and many other things, an Ex-Ahmadi, Shams ud Din, recently got a hold of “Ayn ul Hayat” and “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, and posted his results in a video, make sure you watch Part-2 also, these are in Urdu and watch part 3. We have also found “Ayn ul Hayat” and have posted the PDF’s in the below. This book proves that MGA totally lied. Shams ud Din found the book “Rahul ul Hayat” by Allama Muhammad Bakir, there is an urdu translation called, “Ainul Hayat”. On page 361, it is written that Yuz Asaf had a father in Kashmir.

Links and Related Essay’s’ma_(book)


#ahmadiyya #ahmadiyyatrueislam #Ahmadiyyat #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam
#yuzasaf #rozabal #jesusinindia #messiahhascome #BewareOfFalseMessiah #islamandpatriotism


The billboard at the Yuz Asaf tomb in the Roza Bal, Srinagar, Kashmir, India

The billboard at the tomb of Yuz Asaf and Naseer ud Din Roza Bal, Srinagar, Kashmir, India specifically quotes the Quran, 4:157 and 4:158 and the Bible, Mark 16:19, which says, “””After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God.”””.  

Ghulam Nabi Ringhshal was the guardian of the Yuz Asaf tomb was interviewed by a random african-british researcher back in the 90’s, he interviewed Ghulam Nabi Ringhshal, you can see the short interview here (at the 1:08:15 mark). We have also archived it here at the Ahmadiyyafacthcheckblog youtube page (at the 6:00 mark). By 2017, the family that owns the shrine seems to be making good money, they seem to have added marble to the building structure. This video shows those details. The old billboard from 1997 can be seen here in this video, (at the 6:14 mark). The words could barely be read out.

More about the Yuz Asaf cover-up story
Ahmadiyya mullahs and editors are totally academically dishonest, they are taught to behave as such by the Mirza family. In the case of Yuz Asaf, they were over-the-top academically dishonest. In this “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, it is clearly written that Yus Asaf had a father. Even in “Ayn-ul-Hayat” it is stated that Yuz Asaf’s father was a king. Recently, some ex-Ahmadi researchers made a video about all of this. Furhermore, in Jesus in India, which was published posthumously in November of 1908, the word Yuz Asaf doesn’t even exist. Nor do the references to any source material which would connect Yuz Asaf to Esa (as). The english ROR never mentioned “Ayn-ul-Hayat”,  however, it does mention Ikmal-ud-Din (see ROR of May 1904), which seems to be a shortened version of “Kamal-ud-Din WA Itmam ul Naimat”. MGA and his team first quoted “Ayn-ul-Hayat” in 1898, in a book called ‘Raz-e-Haqiqat”, which was translated and published into english in 2016, see page 24, they also quoted “Kamal-ud-Din WA Itmam ul Naimat”, however, its spelled slightly differently, “Ikmal-ud-Din Wa Itmam-un-Ni’mat”. However, they were academically dishonest, they purposely didn’t mention that Yuz Asaf had a father and many other things, an Ex-Ahmadi, Shams ud Din, recently got a hold of “Ayn ul Hayat” and “Kamal-ud-Din WA Itmam ul Naimat” Vol. 2, and posted his results in a video, make sure you watch Part-2 also, these are in Urdu and watch part 3. We have also found “Ayn ul Hayat” and have posted the PDF’s in the below. This book proves that MGA totally lied. Shams ud Din found the book “Rahul ul Hayat” by Allama Muhammad Bakir, there is an urdu translation called, “Ainul Hayat”. On page 361, it is written that Yuz Asaf had a father in Kashmir.


Links and Related Essay’s’ma_(book)


#ahmadiyya #ahmadiyyatrueislam #Ahmadiyyat #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam
#yuzasaf #rozabal #jesusinindia #messiahhascome #BewareOfFalseMessiah #islamandpatriotism

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