Intro
Tashhiz al-Azhan was a Magazine founded by Mirza Basheer ud Din Mahmud Ahmad in 1906 out of Qadian (check out the archives herein). The first edition was published on March 1st, 1906. Maulvi Muhammad Ali praised Mirza Basheer ud Din Mahmud Ahmad heavily and even supported the prophethood of MGA therein. It seems that in the earliest editions of Tashheez-ul-Azhan, Mirza Basheer uddin Mahmud Ahmad name was written with the appellation (saw), which is marked in short form with a Suad. Check out Zia Rasul’s video on this herein.
By 1910, Sheikh Abdul Rehman Lahori was the co-editor along with Mirza Bashir ud Din Mahmud Ahmad (before his Khilafat).
By 1913, Qazi Muhammad Zahuruddin Akmal seems to have become the editor. However, he was the editor from the very beginning, Mirza Basheer ud Din lied and claimed to be the editor. Mirza Basheer ud Din could barely read and write.
In March of 1922: The magazine Tashheez-ul-Azhan was merged with the Review of Religions Urdu.
In Oct-2025, Bro Imtiaz debated Azim Saifi and presented a reference from Tashishazul Adhan-8. Page 25, 1917 (1:37:34 time stamp). In this reference, Bro Imtiaz explains how Ahmadi’s argued that for a new prophet to come after MGA, that prophet would need to show a “Seal of Attestation” (Tasdiq walee Mohr). Furthermore, Bro Imtiaz explains that per Ahmadiyya beliefs, only one person has gotten this “Seal of Attestation” (Tasdiq walee Mohr), that is MGA. Ahmadi writers also said that if someone doesn’t have this “Seal of Attestation” (Tasdiq walee Mohr), then there prophethood is false. In Tashishazul Adhan-8. Page 25, 1917, the Ahmadi writer argued that this is why there will be NO new prophets after MGA, the “possibility of prophets” has been negated by the Ahmadi writer. The Ahmadi writer went on to write that other than MGA, Muhammad (Saw)’s “Seal of Attestation” (Tasdiqee Mohr) doesn’t appear for any other prophet (See also 33:7 and 3:81).
_____________________________________________________________________________________________Muhammad Ali’s comments on the Tashhiz al-Adhan magazine in the Urdu ROR of April 1906
(See Truth About the Split, 2007 online english edition, page 72-73)[The Review of Religions (Urdu ed.), Vol. V, p. 119].
“The editor of the magazine is Mirza Bashiruddin Mahmud Ahmad, son of the Promised Messiahas. In the first number there is an introductory article from his pen running over 14
pages. The article will, of course, be read in due course by members of our Movement but what I wish to do is to cite this article before the opponents of our Movement as a manifest evidence of the truth of the Movement. The article purports to say that when disorders prevail, on the earth and the majority of the people abandon the path of God, and betake themselves to the path of vice, and sit down like vultures to feast on the carrion of a dead world forgetful altogether of the life to come, at such a time it is always the rule with God that from among the same people He raises a Nabi to remind the people of the time of His true teachings and to point out to the
people the right way to Him. Then such of them as have been blinded by their vices in the intoxication of material enjoyment, either laugh at the words of the Nabi, or persecute him and his followers, and seek to overthrow his Movement. But since the Movement is founded by God, it cannot be destroyed by the machinations of man. On the contrary, the Nabi even under such circumstances informs his adversaries in advance that it is they who will ultimately be overthrown and that a portion of them will be destroyed and making of them an example God will
guide the rest to the right faith. All these prophecies come to pass as predicted. This is the rule with God, which has always held true, and the same has happened in the present case.””””
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March 1st, 1906
Tashhiz-ul-Azhan (v. 1, pages 5&6) Written by Mirza Basheer ud Din Mahmud Ahmad
“We are now to see whether or not there is any need for a Nabi to appear in this age, and whether we should call this age a good or an evil one. So far as can be seen, no age of the world has exceeded the present in vice and crime. The whole world has been crying with one voice that the high water mark of iniquity has been reached. This is the age which more than any other stands in need of a Divine Messenger.”
(See Truth About the Split, 2007 online english edition, page 71-72)
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March 1st, 1906
Tashhiz-ul-Azhan (v. 1, page 8) Written by Mirza Basheer ud Din Mahmud Ahmad
“In short, every nation has been expecting a Nabi and the time assigned for his advent is the one we are now in, Our beloved Prophet Muhammadsa mentioned certain signs which were to mark the advent of this Nabi and in other ways made it easy for us to recognise him. Such predictions go to prove how high and great the rank is of our Prophet.”
(See Truth About the Split, 2007 online english edition, page 71)
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March 1st, 1906
Tashhiz-ul-Azhan (v. 1, page 10) Written by Mirza Basheer ud Din Mahmud Ahmad
“Do you think that because you belong to a great nation or because you possess gold and jewels, or because you have a large following, or because you are a millionaire or a king or a scholar or head of a pious foundation or a fakir—that there is, therefore, no need for you to obey this Rasul?”
(See Truth About the Split, 2007 online english edition, page 71)
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March 1st, 1906
Tashhiz-ul-Azhan (v. 1, page 11) Written by Mirza Basheer ud Din Mahmud Ahmad
“Only a few have accepted him, most have rejected him. This has been the Divine rule in the case of all previous Ambiya’; and the same has been the case now.”
(See Truth About the Split, 2007 online english edition, page 71)
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(Tash’hidh-ul- Adh’han, June 1906)
“””The Holy Prophetsa prophesied about my illness, which manifested itself in these forms.
The Holy Prophetsa stated that when the Messiah descends from heaven, he would be
clad in two yellow robes. “”””
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Tashhiz-ul-Azhan (v. 3, no. 6–7, June–July 1908)
Shortly after the death of Mirza Ghulam Ahmad in May 1908, Mirza Bashir-ud-Din Mahmud Ahmad wrote a lengthy article in the magazine of which he was editor, Tashhiz-ul-Azhan (v. 3, no. 6–7, June–July 1908), answering allegations by the opponents of the Ahmadiyya Movement that some of the prophecies of the Promised Messiah had not been fulfilled in his lifetime. One objection related to the non-fulfilment of the prophecy of the birth of a noble and glorious son who would bring a great transformation in the world (the Muslih Mau‘ood). In answering this objection, Mirza Mahmud Ahmad wrote that the word ‘son’ in this prophecy could apply to a later descendant of Hazrat Mirza Ghulam Ahmad from some future generation or it could even apply to any true follower who is not physically related to him in any way.
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Tashhidhul Adhhan of June and July 1908
“Sadiqoń Ki Raushni Ku Kaun Dur Kar Sakta Hai” (Who Can Extinguish the Light of the Righteous) by Hadrat Khalifatul Masih Ira, acting under the direction of a revelation. This essay was also issued separately as a booklet.
(See Truth About the Split, 2007 online english edition, page 83).
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1908
The 2nd Qadiani-Ahmadi Khalifa’s magazine before his Khilafat was Tashhiz al-Adhan, it can be seen in the scan work. The editors/writers seem to have written that the 6000th year was 1270 A.H. Thus, MGA can be confirmed to have been born in 1259 A.H. which corresponds to 1843-44.
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Annual Conference of the year held in April 1909 (not sure if this is the Jalsa), the speech delivered by me contained the following words. This speech was published both in The Badr and in the Tashhidhul Adhhan. Hadrat Khalifatul Masih Ira, was in the chair
“This Divine promise was not made to us in order that we might believe in the death of Jesusas; rather, God promised to us through His Rasul, the Promised Messiahas that if we should make a purchase similar to what was made by the previous people, then we too should receive a similar favoured treatment” (Tashhidhul Adhhan, February 1909, p.28).(See Truth About the Split, 2007 online english edition, page 85-86).
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1909, exact date unknown
(Tashhidhul Adhhan Vol. 3, page 217)(See Truth About the Split, 2007 online english edition, page 84-85).
“Well, if they should still persist in their denial, then what else can one do than say in the
words of the Promised Messiah’sas revelation i.e. (12:87 of the Quran)
“There came a Nabi and spent days and nights grieving for the people till he departed from this life. But still the people persisted in their denial.” We do not pray to God for the destruction of these unbelievers; we have anguish in our hearts for their sake and a yearning that God may grant to them His guidance and the grace to recognize His Nabi. They may mock and scoff at us but we would still pray for them “God Omnipotent! Thou knowest our hearts and art aware how sorely stricken they are for the sake of these erring ones. Thou Knower of the unseen and the manifest! Mark our sufferings and have pity on us and relieve us of our woe and inform our brethren of thepath of Thy guidance, the path of light which Thy Nabi has opened for us and grant them the grace to recognise the same.”
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April 1910
Tashhiz al-Ahzan, April 1910, by Mirza Bashir-ud-din Mahmud Ahmad
http://www.ahmadiyya.org/qadis/mahmud-f.htm
“In this verse God has said that the Holy Prophet is the Khatam an-nabiyyin, and none shall come after him who may be raised to the status of prophethood, and who may abrogate his teachings and establish a new law. Nay, however many saints (wali) there are, and righteous persons, they will get all that they get through service to him. Thus God has said that the Holy Prophet’s prophethood was meant not only for his times, but that in future too no prophet would come…His being the Khatam an-nabiyyin contains a prophecy. This is that before the Holy Prophet Muhammad there arose hundreds of prophets in the world who had great success…But thirteen hundred years have now passed since his claim, and no one has attained success by claiming prophethood. Why has this arrangement stopped? Obviously because of the prophecy that he is the Khatam an-nabiyyin. Now we ask the opponents of Islam, what greater sign can there be than the fact that, after the Holy Prophet, no person who claimed prophethood was successful. The words ‘God is ever Knower of all things’ mean to say: We have made him Khatam an-nabiyyin and We know that no prophet would come after him, and any liar making such a claim would be destroyed”
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Translations of these scans
“In this verse God has said that the Holy Prophet Muhammad is the Khatam-un-nabiyyin, and none shall come after him who may be raised to the status of prophethood, and who may abrogate his teachings and establish a new law. Nay, however many saints (auliya) there are, and righteous and pious persons, they will get all that they get through service to him. Thus God has said that the Holy Prophet’s prophethood was meant not only for his times, but that in future too no prophet would come. …
Another point must be remembered here, namely, that in this verse God says: ‘God is ever Knower of all things’. This does not appear to have an obvious connection here because it was not necessary to say, regarding the things God has explained, that He is the Knower of everything. The fact is that the Holy Prophet’s being the Khatam-un-nabiyyin contains a prophecy. This is that before the Holy Prophet Muhammad there arose hundreds of prophets in the world that we know about and who had great success. In fact, there does not appear to be any century in which, at one place or another, no claimant to prophethood could be found. So Krishna, Ramachandra, Buddha, Confucius, Zoroaster, Moses and Jesus are those whose followers still exist in the world, and are forcefully doing their work, each group putting forward the claim of its truth. But thirteen hundred years have passed since the Holy Prophet’s claim, and no one who claimed prophethood has ever attained success. After all, prior to his time people used to claim prophethood, and many of them were successful, whom we believe to be true. But why has this arrangement stopped with his advent? Why is no one successful now? Obviously because of the prophecy that he is the Khatam-un-nabiyyin. Now we ask the opponents of Islam, what greater sign can there be than the fact that, after the Holy Prophet, no person who claimed prophethood was successful. It is this which is referred to in the words: ‘God is ever Knower of all things’. That is to say, We have made him Khatam-un-nabiyyin and We know that no prophet would come after him, and any liar making such a claim would be destroyed. This, therefore, is a historical prophecy which no one can possibly refute.”
(Pages 151–152)
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1910
Page no 5 of vol.5
Book name : Tash-heezan Ahzan No;5 (title : maseeh Maoud is in the end of all) . It is necessary that i think it important to show from the writings of Maseeh maoud that Hazrat Maseeh Maoud is in end of all the prophets -Last Maseeh-Last Adam- Last Mujjadad – Last Khalifa – Last Imam – Last Brick- Last Link- -Last way – Last Noor-As to take maseeh maoud in last it is neceesary that i explain and divide the things into five things
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(Tashhizul Azhan, April 1911, page 139). Also quoted in Muhammad Ali’s “Heresy in Islam” (1922) see page 34.
“Thirdly, the fate of the people who are not aware of the teachings of the Promised Messiah is known to Allah. It cannot be said with certainty what is in their minds. Since the Sahriah takes cognizance of what is patent we are bound to consider them Kafirs”.
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(Tashhizul Azhan, April 1911, page 141). Also quoted in Muhammad Ali’s “Heresy in Islam” (1922) see page 34.
“Thus not only the person who does not declare him Kafir but happens to ignore his call is an unbeliever, but even one who considers him truthful in his heart and does not reject him outright but is hesitant to take the pledge, is an unbeliever”.
________________________________________________________________________________________________ (Tashhizul Azhan ) Vol. 1V & VI pages 130, 131, April, 1911)
“It is our faith and belief that Hazrat Sahib was an apostle of God, appointed by the Lord. It is our conviction that Allah has always been sending His prophets. At the same time it is also our belief that the Holy Prophet Mohammad, is Ra’uf, Rahim, Apostle of Allah, and Khataman -Nabiyin. After him, there has been no prophet with a new Sharia ; and he is the seal for all kinds of Nabuwwat in the future. Whosoever will reach God now, he will do so only by virtue of obedience and loyalty, and devotion to him, as we read in the Holy Quran: `
‘ `Say, if you love Allah, follow me, and God will begin to love you.’ His honour lies only in this. Can a man be called honoured who has no subordinates under him? No, really honoured and high in rank would only be one who has many people of position and power placed under him. Look at things in this world itself. Would you prefer to be a king, or an emperor? The world emperor denotes a higher position than does the word king. It carries the sense that he rules over kings. He stands higher than kings, not lower. Similarly a Nabuwwat is higher which has some prophets placed under its authority, than another Nabuwwat which has no prophet placed under it. So, on this same principle, we hold the Promised Messiah as a Nabi, and a Mamur, duly commissioned, in the light of unassailable Reports in the works of Hadith.”
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As quoted in Burney, see page 25
“”He (MGA) has declared the person (as Kafir), who believes in him to be true, but hesitates to become his disciple for fuller satisfaction, nay, he also who admits him to be true and does not deny him orally, but only hesitates in Bait, has been judged to be a Kafir”””. (Tasheedul Azhan, Vol. VI, dated 4th April, 1911).
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1911
August
https://www.youtube.com/live/9Fugx_enexc?si=0FfkDeF6iS7kgjrv
12-7-24 stream
Page 311, V-6, Magazine-8, Tashishazul Adhan
MGA is quoted, MGA says that he was forced to cut ties with Muslims because they are bad, like rotten milk, and this is why Ahmadi’s don’t pray behind Muslims. Muslims crossed the limits. Thus, because they are rotten milk, with bad insects, we cannot mix with them. For this reason, the Ahmadiyya community cannot have any relationship with Muslims.
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1912
Huzoor’s guidance for youth to learn more about Musleh-e-Maud
Acknowledgment and recognition
Mirza Bashiruddin Mahmud Ahmad was only 23 when a book on great journalists of India was published. Titled, Akhbar Nawison ke Halaat (Biographical accounts of journalists), by Muhammadudin Fauq mentioned, among other renowned journalists, an introduction to Hazrat Mahmud with reference to Tash-heezul-Azhan.
Huzoor’s articles were so rich in intellectual wealth that even opponents of Ahmadiyyat would take pride in publishing his works. For instance, the Nizam-ul-Mashaekh, Delhi, published Huzoor’s article titled “Khatamun-Nabiyyin” (the Seal of Prophets) in their March 1911 issue.
The article depicted the grandeur of this status of the Holy Prophetsa of Islam in a way that, despite doctrinal disagreements, the magazine felt honoured to having it in their publication.
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(Tashhidhul Adh-han, January 1913, p 39)
“If any one could become alive after death, after three centuries, he would see that the world is as full of Ahmadis as the sea is full of water drops.”
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1913-March, in the magazine Tashheez-ul-Azhan under the title دس ابری تعالیٰ دلائل ہستی (Das Dalail Hasti Bari Ta‘ala) before being reproduced in Volume I of Anwar-ul-‘Uloom, the same argument is mentioned.
“””Ten Proofs for the Existence of God”””
_____________________________________________________________________________________________Tashhiz al-Azhan, April 1913, pp. 165 – 170)
“The reverend says that all Muslims are agreed upon this issue, except Sir Sayyid who has rejected it on rational grounds, but that no one has rejected it on the basis of the Holy Quran. However, I will go on to show that he is wrong in saying that no one has rejected it from the Holy Quran. I will prove that people have shed light on this from the Quran itself and have proved that Jesus was not born without a father, but was born like the rest of the world. What I mean to say is that there have been differences on this issue, and that some people have believed Jesus to have had a father.”
_____________________________________________________________________________________________ Tashhizul Azhan, 1914
In 1914, Pir Manzur Muhammad wrote to the Khalifa (Noorudin) and asked about the “Musleh Maud”, Pir Manzur Muhammad was already indicating that Mirza Basheer-uddin Mahmud Ahmad was in-fact the Musleh Maud (see Tashhizul Azhan, 1914, and Tarikh-i-Ahmadiyyat, Vol. IV, page 369) and (“Truth Prevails”, pages 90-91).
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1914
March-27th
https://www.youtube.com/live/vLzzM-hTgms?si=rMEt-FvMjalorYvQ
Magazine-3, pages 31-32
Will there be another Ummati prophet after MGA? Whomever is a prophet, it is mandatory that he is the khatam of zilli prophet, there must be only one. There can be many imperfect zilli’s. Thus, it is proven that there is only additional prophet in the ummah. The Prophet Muhammad (Saw) has only given the good news of one additional prophet, who is MGA.
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_____________________________________________________________________________________________Tashhiz-ul-Azhan, vol. 9, number 11
“”God made me the Khalifa. Now, neither can I be dismissed (from Caliphate) by your biddance nor has anyone the power to remove me. If you force me any further, bear in mind that I have at my disposal many Khalid ibn Walid’s who will punish you as (Khalid bin Walid had punished) the apostates.”
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(Tashhiz al-Azhan Magazine founded by MIRZA MAHMOUD ) Jan 1916- Jilad Number 11- Page 7 (number 1)
URDU : HAMARAY MUKHALIFOUN NAY AIK AUR MUQBARA BHAISTI BANA KAR ASAL MUQBARA BHAISTI SAY TAMASKHAR KIA
English Translation : Our Opponents have made another Muqbara bhashiti in addition to Real Muqbara Bhaishti and made a Joke of it.
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1916
Ahmadia(Qadiani) Magazine (Tashhiz al-Azhan Magazine founded by MIRZA MAHMOUD ) Jan 1916- Jilad Number 11- PAGE 30-31 called Lahori Qadiani GROUP Founder as Yazeedon/YAZEED & also Quoted QADIANI KHALIFA 1 (HAKEEM Nooruddin) as saying “Don’t become YAZEED “to MOLVI Muhammad Ali
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1916
Tasheezul Adhan, Feb-16-1916, Page-5
“””…Maseeh e Maod’s writing’s show us that Maseeh e Maud will be the last prophet, the last Maseeh, last Adam, the last mujadid, the last musleh, the last Khalifa, the last Imam, the last brick…”””
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1917
Tasheed-ul-azhan, Qadian, No.8, vol.12, p.11 dated August 1917
“These quotations prove that except for the Promised Messiah no one else can be a Prophet…After Holy Prophet (pbuh) only one Prophet was necessary and the coming of too many Prophets would have hindered the Wisdom and Schemes of God.”
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1917
In Oct-2025, Bro Imtiaz debated Azim Saifi and presented a reference from Tashishazul Adhan-8. Page 25, 1917 (1:37:34 time stamp). In this reference, Bro Imtiaz explains how Ahmadi’s argued that for a new prophet to come after MGA, that prophet would need to show a “Seal of Attestation” (Tasdiq walee Mohr). Furthermore, Bro Imtiaz explains that per Ahmadiyya beliefs, only one person has gotten this “Seal of Attestation” (Tasdiq walee Mohr), that is MGA. Ahmadi writers also said that if someone doesn’t have this “Seal of Attestation” (Tasdiq walee Mohr), then there prophethood is false. In Tashishazul Adhan-8. Page 25, 1917, the Ahmadi writer argued that this is why there will be NO new prophets after MGA, the “possibility of prophets” has been negated by the Ahmadi writer. The Ahmadi writer went on to write that other than MGA, Muhammad (Saw)’s “Seal of Attestation” (Tasdiqee Mohr) doesn’t appear for any other prophet (See also 33:7 and 3:81).
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Tash-heezul-Azhan, February 1920
The former editor of Paigham-e-Sulah [magazine], Dost Muhammad Sahib ridiculed Hazrat Mufti Muhammad Sadiq Sahib in his letter, asking, “Where is your Ahmadiyya Mosque about which you have reported in the newspaper that Eid Prayer was offered in it?”
It is Divine Providence that on the one hand, this taunt was being written in London, against the practice of righteous men. I say this because the ummah of the prophets have to initially follow the instruction of وَاجْعَلُوا بُیُوتَکُمْ قِبْلَۃً [make your houses a qibla (mosque)] and the holy hadith also states جعلت لی الارض مسجدا [the entire earth has been made a mosque for me] and therefore, a room is being used as a mosque in London.
On the other hand, Hazrat Mufti Sahib was writing on the very same day that an Ahmadiyya mosque should be built there with our own efforts.
On 4 January, this taunt was being written and at the same time, God impressed upon the heart of Hazrat Khalifatul Masih to appeal for the Ahmadiyya mosque. Hence, he expressed this subject in Masjid Mubarak on 6 January and 30,000 rupees were already sent to London by 14 January [for the new mosque]. The money reached there with an increase in its value to nearly 52,000, as the rate of the pound dropped in the UK. Owing to the unchallengeable ways of God, the message of 4 January was published on 14 January and so the slander that was about to be conveyed by the brothers of Joseph became a dagger and was stuck in their ribs before it could reach us.
The appeals for chanda are made quite frequently but the enthusiasm present in the participation of this call suggests that God’s will is to build the Ahmadiyya Mosque in London at the earliest possible time, which will attract many blessings. In order to grant an opportunity of doing good deeds, Hazrat Khalifatul Masih has raised the demand of chanda to 100,000 rupees, but the speed of offerings suggest that even this sum will be collected very soon.
Therefore, members of the Jamaat should take part in it with all possible haste, lest this opportunity go out of hand. Let alone London, mosques will be built all over Europe. Moreover, instead of bells ringing, the listeners of “Allah-o-Akbar” [God is great] will surely hear it but the privilege and significance which this first mosque possesses will not be held by the second.
So friends! Once again, in انفاق الاموال فی سبيل اللہ [sacrificing wealth in the way of God], present the model of the companions before the world.
اِنَّمَا یَعۡمُرُ مَسٰجِدَ اللّٰہِ مَنۡ اٰمَنَ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ وَ اَقَامَ الصَّلٰوۃَ وَ اٰتَی الزَّکٰوۃَ وَ لَمۡ یَخۡشَ اِلَّا اللّٰہَ فَعَسٰۤی اُولٰٓئِکَ اَنۡ یَّکُوۡنُوۡا مِنَ الۡمُہۡتَدِیۡنَ
[“Verily, he alone is worthy of maintaining the Mosques of Allah in a good and flourishing condition who believes in Allah, and the Last Day, and observes Prayer, and pays the Zakat, and fears none but Allah; so these it is who are far more likely to be counted among the guided”].
The attributes of
ایمان باللہ، اقامۃ الصلوٰۃ، ایتاء الزکوٰۃ
[having faith in Allah, performing prayer, offering zakat (obligation for a Muslim to donate a certain proportion of wealth each year for charitable causes)] and showing fear before none but Allah, are only present in you, so the mosques would surely be inhabited by you.
May you be granted assistance through the divine power of the Mahdi.
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From Syed Dr. Holy Spirit, this is page 41, the year is unknown (see at the 47:34 mark), in this ref, Mirza Basheer ud Din says it was mandatory for Muhammad (saw) to come into this world a second time.
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1933
Tashishazul Adhan
(Tashidhul Adhan, Qadian, Vol. 9, No. 3, p. 20, March 1933)
“Henceforth, it has been established that in the Ummah of Muhammad the addition of more than one prophet cannot be made in any way. Consequently, the Holy Prophet (PBUH) has informed his ummah of the coming of only one prophet of Allah, which is the Promised Messiah and other than this no one has been named a prophet of Allah or messenger of Allah irrefutably. And no one else has been foretold as a prophet. In fact, by stating, “la nabiyya ba’adi” (there is no prophet after me) the possibility of others coming has been eliminated and it has openly been stated irrefutably that other than the Promised Messiah, no prophet or messenger can come after me.” (Tashidhul Adhan, Qadian, Vol. 9, No. 3, p. 20, March 1933)
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Hazrat Mirza Bashir-ud-Din Mahmud Ahmad: The young Editor of Tashheez-ul-Azhan (alhakam.org)
Hazrat Mirza Bashir-ud-Din Mahmud Ahmad: The young Editor of Tashheez-ul-Azhan
Awwab Saad Hayat, Al Hakam
There was also a sign in the Prophecy of Musleh-e-Maud that “He will grow rapidly in stature”. (Tadhkirah, [2019] p. 178) Being the precise embodiment of this grand prophecy, Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra founded an association in 1906 at the tender age of sixteen or seventeen, which was named by the Promised Messiahas as “Tashheez-ul-Azhan”. This association began the publication of a magazine. The young Hazrat Mian Mahmud Ahmad himself pens, elucidating the motivation and backdrop of this association’s inception, stating:
“The Promised Messiahas has repeatedly expressed that a recurrent thought in my heart is the need for an initiative to ensure that the young boys and youth of the Jamaat-e-Ahmadiyya are thoroughly versed in religious matters, and that they stand undaunted and undefeated in written and oral discourse against any adversary, possessing expertise in the theological sciences from every conceivable angle.” (Tashheez-ul-Azhan, Vol. 1, No. 1, March 1906, p. 14)
Commencing on 1 March 1906, the quarterly magazine began its publication under the stewardship of Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra, serving as the voice of the aforementioned association. It was also bestowed the title Tashheez-ul-Azhan by the Promised Messiahas.
In 1907, the magazine transitioned to a monthly publication. Prompted by the readers’ immediate response to the inaugural issue, there was a clear demand for more frequent releases of this valuable magazine.
The editorial foreword of Tashheez’s first issue outlined the magazine’s purpose and the objectives of the association, emphasising the empowerment of Ahmadi youth through the development of writing and oratory skills, along with excellence in religious scholarship.
The youthful editor, who was then a teenager, wrote:
“Come then, my brothers! Let us gird our loins and strive to the utmost to fulfil the wishes of our master [i.e., the Promised Messiahas]. To realise our master’s aspiration, we propose the establishment of a society under whose auspices a quarterly journal should be issued to hone our writing skills – a concept endorsed by the Promised Messiahas, who himself bestowed upon it the name ‘Risala Tashheez-ul-Azhan’. Through this publication, let us practise our craft so that should any formidable adversary, celebrated for his penmanship, dare to challenge us with the intent of casting aspersions, we shall, by the might of our words, unequivocally vanquish him. This journal shall also include sections dedicated to women, documenting the sermons and counsel the Promised Messiahas imparted to the womenfolk within his household, a practice hitherto unrecorded. Given the importance of reaching out to women as well, it seems fitting that we endeavour to undertake this task too.” (Tashheez-ul-Azhan, Vol. 1, No. 1, March 1906, p. 14)
Hazrat Sheikh Yaqoob Ali Irfanira, proprietor of the Anwar-e-Ahmadiyya Press in Qadian and manager of this magazine, delineated the magazine’s objectives as follows:
“1: To showcase the luminous countenance of Islam before the world.
“2: To periodically disseminate those counsel and exhortations given by the Promised Messiahas within the household, to the broader Community.
“3: To civilly counter the critiques levelled against Islam, particularly those aimed at the distinguished Ahmadiyya Community, with well-reasoned responses.
“4: To document the biographies of the illustrious figures within Islam.
“5: To elucidate on jurisprudential matters, thereby enlightening those not yet acquainted with Islamic law.”
The reviews and opinions of some other contemporary newspapers and magazines also appeared upon the release of Tashheez-ul-Azhan, which, in the words of Hazrat Mirza Bashir-ud-Din Mahmud Ahma, are as follows:
“The views of our contemporaries:
“First and foremost, I express my profound gratitude to the Almighty God, whose boundless grace and mercy have enabled us to achieve a measure of success in the publication of this journal. We place our trust in His benevolence, hopeful that He will remedy our remaining deficiencies. It is indeed a remarkable favour that the inaugural issue has been published, and at this moment, I am penning the article for the subsequent edition. It is truly a matter for gratitude that the public has received this magazine with esteem. Thus, we summarise the reviews from a selection of newspapers here, to avoid any ingratitude for these blessings.” (Tahsheez-ul-Azhan, June 1906, Vol. 1, No. 2)
Review of Religions
“Firstly, we briefly present the opinion of the Review of Religions magazine, a publication esteemed for its articles that have stirred considerable interest in Europe and America, thereby affirming the veracity of Islam to such an extent that even detractors are left without a counterargument. Remarkably, its cost is modest, merely two rupees, considering its content and volume. Regarding this journal, Tashheez-ul-Azhan, the following excerpts encapsulate the reviews it has garnered:
“‘The Tashheez-ul-Azhan journal commenced its quarterly publication from Qadian, with its inaugural issue released on 1 March. It stands as a testament to the valour of the youth of this Community. May Almighty God bestow His blessings upon it. The editor of this magazine, Mirza Bashir-ud-Din Mahmud Ahmad, is the esteemed son of the Promised Messiahas. The first issue contains a 14-page introduction penned by him. While the Community members are certain to peruse this article, I put it forth as a cogent evidence before the detractors of our Community, attesting to its truthfulness.’” (Ibid.)
Badr
“I now wish to present to you the perspective of Badr. This weekly newspaper, emanating from Qadian Darul Aman, is offered at a modest annual subscription rate of merely three rupees, notwithstanding the exceptional quality of its articles. It has furnished an impressive review of our magazine, excerpts of which are as follows:
“‘The inaugural edition of Tashheez-ul-Azhan was released on 1 March 1906. The magazine, from start to finish, is captivating and warrants a thorough read. However, its most unique and invaluable segment is found in its final pages – the counsels dispensed by the Promised Messiahas to the women within his household. Such records could only be curated by an editor as esteemed and competent as that of this magazine, a task beyond the reach of others. Even if the magazine contained no other material of substance, these two pages alone render it a treasure worth cherishing. Yet, the remainder of the magazine is replete with articles that are both informative and engaging. Although the publication is quarterly, a monthly issuance would be preferable.’” (Ibid.)
Nayer-e-Azam
“This newspaper is issued weekly from Moradabad and ranks among India’s most venerable and distinguished publications. The editor’s impartiality is particularly praiseworthy, given the newspaper’s lack of religious ties to the Ahmadiyya Community, lending significant credibility to its viewpoints. The review provided is substantial. Following the discussion of the journal’s objectives and other matters, the esteemed editor’s remarks merit sharing with our readers, which are as follows:
“‘We have received the inaugural edition [of Tashheez-ul-Azhan], comprising seven articles. It is no overstatement to assert that it should be placed second only to the Review of Religions in the hierarchy of Islamic publications. The dissemination of this journal will greatly benefit the Islamic faith. With a volume of 40 pages, its annual subscription cost of merely 12 annas is negligible.’
“The editor, in this critique, also suggests that the magazine ought to dissociate from the Ahmadiyya Muslim Community’s stances – a viewpoint with which we respectfully disagree. God willing, we intend to address this matter in a forthcoming edition.” (Ibid.)
Akhbar Khabardar
“This weekly newspaper, originating from Lahore, has conducted its review with commendable neutrality. However, the final remark eludes our comprehension. Only God knows the editor’s intended meaning by stating:
“‘We hope that within the broad circle of Mirza Sahib’s followers, this magazine will be cherished by all, regardless of the general public’s lack of interest.’
“Is the endeavour to establish the truth of Islam before its adversaries really a task distasteful to Muslims? On the contrary, it is the paramount duty of every Muslim to disseminate the name of the One God throughout the world.”
Al Bayan
“This exceptionally beneficial magazine, published in both Arabic and Urdu, originates from Lucknow. It features a selection of excellent Islamic articles and is issued bi-monthly. Regarding our publication, the review states:
“‘Commencing in March 1906, this magazine [i.e., Tashheez-ul-Azhan] has been issued monthly in Urdu from the Qadian, District Gurdaspur. The objective behind its publication is profoundly significant. Given its auspicious inception, there is a strong expectation of its success in fulfilling its intended purpose. The articles are compelling and written with notable expertise. A distinctive characteristic of this magazine is its publication from the household of a religious leader, with the son of the current Imam serving as its editor.’” (Ibid.)
The foregoing comments offer a glimpse into the noble intentions and remarkable stature of the young editor. It became evident that right from its inaugural issue, Tashheez championed the mission of the Promised Messiahas. Following the establishment of Khilafat within the Jamaat, with Hazrat Hakeem Maulvi Nooruddin assuming the role of Khalifa-tul-Masih, Tashheez lent its steadfast support to the Khalifa. Tashheez consistently demonstrated its loyalty and dedication to Khilafat. The magazine’s youthful editor maintained an unwavering commitment to the esteemed cause and objectives of the Jamaat, offering religious education and guidance to Ahmadi youth and featuring comprehensive research articles that delved into the fundamental aspects of various religions and cultures, marking one of the magazine’s key attributes.
Thus, under the editorship of Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra from its inception in 1906, Tashheez-ul-Azhan embarked on a mission to nurture young talent, exemplified by contributions from notable figures such as Hazrat Chaudhry Fateh Muhammad Sialra. The magazine, reflecting the editor’s broad vision, featured a diverse range of content including comparative religious studies, language learning series, and insightful correspondences of the Promised Messiahas. It served as a platform to voice the teachings of the Promised Messiahas and support the cause of Khilafat, addressing objections against Islam with reasoned responses. Additionally, Tashheez dedicated sections to poetry, research on other religions, and biographical accounts, enriching the spiritual and intellectual landscape of its readers. This periodical not only highlighted the young editor’s commitment to religious education and scholarly discourse but also his God-given ability to engage with and inspire members of the Jamaat and beyond.
Despite its exceptional efficiency, Tashheez-ul-Azhan encountered administrative challenges from the outset due to funding shortages. Consequently, appeals for prompt payment of subscription fees and donations were conveyed through personalised letters to readers and subscribers, as well as through advertisements in Tashheez-ul-Azhan that included lists of contributors. Additionally, to facilitate smooth administrative operations, the magazine occasionally featured advertisements from select businesses.
In addition to Hazrat Qazi Zahooruddin Akmalra, the magazine’s roster of contributors included Khadim Hussain Khadim Sahib of Bhera, known for his scholarly articles on Shiite beliefs, and the incisive critiques of Syed Sadiq Hussain Sahib, both of whom significantly aided the Editor.
Despite financial constraints, the magazine consistently maintained its publication schedule without reducing the size or content to ensure its readers received the full value, upholding its commitment to punctuality from its Lahore press. Reflecting on Tashheez-ul-Azhan’s modest beginnings and subsequent significant growth, Hazrat Sheikh Yaqoob Ali Irfanira provides a poignant account in his piece titled “Acquisition of the Art of Editorship”:
“It is often said that poets are born, not made. In the same vein, it is apt to state that individuals like Mirza Bashir-ud-Din Ahmadra are natural poets as well as innate editors. He did not acquire this craft from anyone; instead, the mastery and dominion over the pen have been inherited by him, much like his elder brother, Khan Bahadur Mirza Sultan Ahmad, possesses. At a tender age, around ten or eleven, Mirza Bashir-ud-Din Ahmadra founded an association, with myself, the Editor Al Hakim serving as its inaugural secretary. This society, now esteemed for its extensive library and the monthly publication, Tashheez-ul-Azhan, has flourished for seven years, achieving remarkable success. Initially a quarterly publication, it now publishes a monthly circulation exceeding one thousand copies.” (Al Hikam, Khilafat Jubilee Number, 28 December 1939, p. 15)
On the inner title of the issue of March 1914 under the title “Wasal of Hazrat Khalifa-tul-Masih” it is written that:
“1. On Friday, the 13th of March, our Ameer-ul-Momineen, Maulana Nooruddinra, passed away after enduring a prolonged illness for several weeks. May Allah grant him forgiveness and honour his resting place. The following evening, he was laid to rest on the west side, adjacent to the Promised Messiahas.
“2. As his successor, Hazrat Ibn-ul-Mahdi, Mirza Bashir-ud-Din Mahmud Ahmadra, was designated. May Allah support and assist him.”
In 1957, after a period of ceasing publication, the publication of Tashheez-ul-Azhan was revived by Hazrat Maulvi Abu-al-Ata Jalandhrira, who proposed its republication to nurture and educate young Ahmadi boys and girls. Hazrat Musleh-e-Maud endorsed this initiative, leading to the magazine’s reissue. However, due to legal constraints, the magazine’s publication has since ceased.
Nonetheless, the archives of Tashheez-ul-Azhan, a magazine, once thriving under the editorship of Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra, remain an invaluable resource for readers and scholars alike, echoing the profound intellect and wisdom of the Promised Son who – in exact accordance with the Prophecy of Musleh-e-Maud –“grew rapidly in stature” – endowed with remarkable acumen and depth of knowledge.
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Links and Related Essays
https://ahmadiyyafactcheckblog.com/2019/08/21/who-is-qazi-muhammad-zahuruddin-akmal/
“My beliefs about non-Ahmadi Muslims”, dated 18 August 1911 by Khwaja Kamal-uddin
http://alhafeez.org/rashid/abuse/abuse.htm
Per the Qadiani-Ahmadi’s, Muhammad (Saw) did Tasdiq of Mirza Ghulam Ahmad – ahmadiyyafactcheckblog
Per the Qadiani-Ahmadi’s, Muhammad (Saw) did Tasdiq of Mirza Ghulam Ahmad
Tashhiz al-Azhan was a Magazine founded by Mahmud Ahmad in 1906, quotes and background info
Mirza Basheer-uddin Mahmud Ahmad had 20+ children with 7 wives
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