December 2017

Ahmad, the Messenger of the Latter days: By Mirza Bashir-ud-Din Mahmud Ahmad (1924)


We have found another rare book by Ahmadiyya leadership, its from 1924 and gives us many clues as to the life of MGA.

MGA’s family only moved back to Qadian after Ranjit Singh died, i.e., 1839
Ahmadiyya leadership has lied for years and years about the birth-year of MGA.  MGA himself told the world that he was born in 1839 or 1840, he wrote that in 1897, in his famous Kitab ul Barriya.  In this book, Mahmud Ahmad is trying his best to argue that MGA was born in 1836 or 1837, however, he quotes Lepel Griffin’s famous, “Punjab Chiefs”, wherein Mr. Griffin tells us that it was only after Ranjit Singh Died in June of 1839 that MGA’s family was allowed to move back to Qadian.  Mahmud Ahmad, the Ahmadi Khalifa, thus disproves himself.  Mahmud Ahmad seems to quote the 1909 edition of Lepel’s Punjab Chiefs, which has a different name, “Revised as Chiefs and Families of note in the Punjab (1909)”.

Mahmud Ahmad’s quotation
(See page 6) “Mention must be made of Mirza Ghulam Ahmad, younger son of Ghulam Murtaza and founder of the remarkable religious movement known as the Ahmadiyya.  Born in 1839, he received an excellent education, and in 1891 he declared himself to be the Promised Mahdi or Messiah of the Muslim faith…..”

Mahmud Ahmad lies about MGA being carried by Train to Batala
I have already covered this issue here:

Mahmud Ahmad doesnt mention anything about a death certificate at all.  That story seems to have began its circulation after 1924, as Ahmadis were covering up the indiscretions of  MGA.  The truth is….MGA’s body was carried from Lahore all the way to Qadian (see Muhammad Ali, 1916).

The PDF book
Ahmad The Messenger of the Latter Days

Barahin-e-Ahmadiyya vol.1 and 2—A full review

Mirza Ghulam Ahmad announced in 1879 that he was raising money for his arguments in support of Islam (see Dard, it is unclear where these were published, by what newspaper?). The book was finally published some time in 1880. Ahmadiyya leadership lies and claims that the book was already fully written and MGA only published a portion of it. The reality is that MGA had ghost-writers at this time, he thus dictated the contents of this book and seems to have had help from friends like Sufi Ahmad Jan and a few others. In the BA2, MGA quoted 18:109 (18:110, in the Ahmadi quran)(see also 31:27, the verse is identical) and says that “”Say, ‘If the ocean became ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord came to an end, even though We brought the like thereof as further help.’. Thus, MGA was arguing from the Quran that Allah will continue talking (prophethood) to Muslims until the Day of Judgement and this Islam was superior to all other religions. In volume 3, MGA quoted 9:32, and essentially was claiming prophethood for himself.

There were many announcements about this book. In 1908, Miraj-ud Din Umar wrote a short biography about MGA in this book also, which was removed in future editions. Mi‘raj-ud-Din’s biography (1908) is also quoted by Walter in the 1916-1918 era as he wrote his lengthy review of MGA’s and his Ahmadiyya Movement (see pages 14-15).


Barahin-i-Ahmadiyya Vol. 1-4 was re-published in 1900 (see BA3, online english edition, see page 1), the third edition was published in 1905. Most of the announcements were added in 1900 and 1905.

Where was it published?
The proprietor of the press wherein the BA1–4 was published was a Christian gentleman named Rajib Ali (See ROR, english, November 1912, page 475). It was thus published from the Safir-e-Hind Press, Amritsar.

There was also a small biography of MGA in the BA1-2, added in 1908 and removed afterwards
This biography was totally omitted from the BA1-2 after this first edition.

Supplement to BA1, Vol. 1 by M’erajuddin Umar, page 82, as quoted in “Qadianism, a critical study” by Abul Hassan Ali Nadwi, 6th edition of 1980, online edition

“”This humble slave (the author of BA) has been appointed by the glorious almighty to strive for the reform of God’s creatures and to show to the ignorant the straight path (which leads to true salvation and by following which the light of heavenly existence and of divine pleasure and graciousness can be experienced even in this world) in the manner of the Israelite Prophet of Nazareth (messiah) with utmost humility and self-denial, self-abasement and gentleness. It is for this purpose that Barahin-i-Ahmadiyya has been written, of which 37 parts have been published. Its summary is to be found in the announcement enclosed with this letter. But since the publication of the whole book would require a long time, it has been decided that this letter along with the English announcement should be published and one copy of each sent to the honourable priests of the Punjab, India and England and other countries wherever possible””


“””Ghulam Ahmad loved sugar-candy very much. He also suffered from urinary trouble. He stuffed his pocket with pieces of dry clay (which were used to clean excrement) presuming they were nuggets of sugar-candy. This shows how be relished the candy. Sometimes he gobbled clay-pieces taking them to be sugar”” (‘See Ahwal.ul-Ghulam, Compiled by Mirajuddin in the supplement to Baraheen-i-Ahmadiyya, Vol. I, p.67)(See also “Qadiyaniat, an Analytical Survey” by Ehsan Elahi Zaheer, 21st edition, 1984).

The announcements were added later to make the book seem bigger
Mirza Ghulam Ahmad starts off his career as a book-writer by inserting an announcement in BA-Vol. 1. This announcement tells how MGA is in so much of a difficulty in getting this book published, MGA complains of the cost and etc etc etc, however, MGA could have used his own money to fund this book and thus solved all of these problems. However, as we know, MGA never spent his own money, he always spent other people’s money.

MGA then proceeds to give a list of donors. MGA goes on to write 9 pages of begging for money and additional names of donors. MGA had promised 300 arguments in support of Islam, however, he has just wasted 20+ pages with silly announcements and etc.

The first few pages of this book are in Arabic
Hani Tahir explains how the introduction to the BA1-2 was initially in arabic (at the 15:04 mark). This can be found in the new online english edition, they have also given a english translation. However, they don’t indicate how this is an arabic rambling, MGA most likely had an arabic scribe write this for him, wherein MGA dictated.

The arabic script 
“”””In the name of Allah, the Gracious, the Merciful. Holy are You. How vigorous is Your argument! All Greatness belongs to You. All Might belongs to You. The whole world is weak; all power belongs to You. You are the One, Independent and Besought of all who is Unique in
the essence of Your Being and Unique in Your grace and munificence. Your wisdom is great; Your argument has become evident; Your bounty has been perfected; Your mercy encompasses all. You are far above every defect and shortcoming. Your station is beyond all disgrace and dishonour.

You alone are unique and peerless in respect to the exaltedness of Your Being and perfection of Your Attributes. You are free from every trace of weakness and shortcoming. We praise You for Your favour upon us in sending down a Book in which there is no doubt, no error, no omission. You have revealed with it, for us error-prone ones, the way of truth, knowledge and wisdom. You have guided us by Your grace, generosity and beneficence. Without Your guidance, O Gracious Lord, we would be lost.

We beseech You to send down Your blessings on Your Messenger, the Unlettered Prophet, through whom You saved us from the path of misguidance and transgression and delivered us from the darkness of sightlessness and deprivation. He it is who caused the True Faith to prevail over every other faith. His followers are cleansed of every kind of shirk [polytheism], innovation and transgression. His shariah excels in every verity, wisdom and proof. He is the devoted servant whom You created for Your love and [for establishing] Your Oneness. You
made the remembrance of Your holiness and Your glory dearer to him than his own self. You sent him as the ‘Mercy for all the worlds,’ a living argument against the disbelievers, a shining lamp for seekers after truth, a beckoner towards Allah for those who are in search of truth,
a bearer of glad tidings for believers and a perfect man for everyone to behold. He brought the Book that encompasses all laws based on wisdom and guides towards the realization of all spiritual blessings. He perfected the intellectual and practical faculties of many, adorning them with morals that please God, and cleansed them of the impurities of human nature. Thus, through his teachings, they excelled in all branches of true and certain knowledge, and were enraptured in their love for God, the One, and became eager to behold His Holy Countenance and His Holy Manifestations. O Allah! Send Your blessings upon him and all his brethren—the Messengers and Prophets— and upon his blessed and virtuous progeny, and upon his righteous and truthful Companions.”””

Then, MGA inserts his silly poetry. 20 pages of persian poetry. And no arguments in support of Islam.

In MGA’s poetry, his claim of being equal to Muhammad (saw) exists
This is very interesting, in MGA’s poetry, he writes about prophets, and how prophets are sent to all people and the need for prophets and etc etc.

“””He is Ahmad of the latter days,..”

Ahmad of the latter days?
Who is the Ahmad of the latter days? See, in this instance, MGA is actually referring to himself as the Muhammad (saw) of the latter days. MGA goes on to make arguments for the importance of divine revelation—in other words, he is making a case for his own divine revelations.

MGA then writes a 2-page essay on his arguments–with huge FONT
Since MGA is a terrible writer at this point in his life, he proceeds to use HUGE FONT as he writes a 2-page diatribe on “arguments” and how someone should respond to his arguments and etc etc. Its really nonsense.

Then the book ends
This entire book is garbage, MGA filled it up with his silly poetry and announcements, there is no content.


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Ahmadiyya vs. Sikhism–1927 edition

As we all know, Mirza Ghulam Ahmad and his team criticized our fellow Punjabi brothers, the Sikhs.  MGA and his team wrote that the founder of Sikhim was actually a Muslim and etc etc etc.  They went so far as to have visited the place that stored Baba Nanak’s cholla, aka tunic.  Nonetheless, we have acquired a book by an Ex-Sikh, who converted to Ahmadiyya in MGA’s lifetime and seems to have written books vs. Sikhism, very dirty books indeed.

Baba Nanak Ka Mazhab

Mirza Ghulam ahmad was trying his utmost best to prove that Bawa Nanak was muslim, so some people from sikh sect joined Ahmadiyya religion. People who became ahmadi, Mirza ghulam ahmad asked them to write books, in favour of ahmadi religion. One of those person was Suran Singh who took the muslim name of Sheikh Muhammed Yousaf, Editor of Noor and was in a position of authority. so I read in Alfazal of 7 October of 1927 that, the book written by suran singh/mohammed yousaf was “bawa nanak ka mazhab”. The book was confiscated by the order of Mirza Mahmood. Since i read that i was on the look out for that book, although Mirza Mahmood made sure that all the copies were destroyed. I was lucky to acquire it, so obviously “all” copies were not destroyed. I am posting to share it with everyone who can read urdu and help is required to establish the reason, what was in it that made Mirza mahmood confiscate it.

From Alfazal I translate: By confiscating the book “baba nanak ka mazhab” hazrat Imam jamaat ahmadia has set such an example, does not exist in current religious world but also example/deed like this is impossible to find in previous centuries. It was expected that people who are slandering/using bad language against each other, would benefit from it. We are very surprised to read in a sikh Akhbar “Sher E Punjab” of 25 September, which has seen this action (confiscation of the book) with a very different angle. Sher e Punjab writes ” realising and finding the contents of this book illegal and extremely Infuriating and wrathful, every copy of this book is being searched and destroyed in qadian,so that police is unable to find its existence. Although, to start of with, hundreds of copies, were distributed to leaders of ahmadiyya jamaat

Some additional books

Who is Sufi Ahmad Jan of Ludhiana? AKA Munshi Ahmad Jan

Mirza Ghulam Ahmad had a few disciples even before he made his claims, or before he published Braheen-e-Ahmadiyya vol. 1. One such disciple was Munshi Ahmad Jan of Ludhiana, who is also called Sufi Ahmad Jan of Ludhiana at different places in Ahmadiyya literature. Per the Al-Fazl of 1st July 1950, Mufti Muhammad Sadiq goes on record and tells the world that Sufi Ahmad Jan had in-fact done a bait with MGA even before he went for Hajj (roughly 1880). However, the Barahin-e-Ahmadiyya was a colossal failure, and MGA only boasted about his revelations and how he resembled Esa (as) in many ways, they also accused MGA of claiming prophethood (the Ahl-e-Hadith) and called him Kafir. Muslims of India had given MGA lots of money, since they expected MGA to write 300 arguments in support of Islam. By the publishing of Barahin-e-Ahmadiyya vol. 4, MGA was considered a Kafir by most Muslims (Ahl-e-Hadith mostly) in India. Sufi Ahmad Jan died in 1888 or a few years before that, thus, he was never able to get into the bai’t of MGA, however, he had instructed his children to accept MGA’s claims as soon as he made them.This proves that MGA was planning to make his claims as early as 1879. Mirza Masroor Ahmad tells us that he begged MGA to claim to be the “Messiah”, See Mirza Masroor Ahmad’s Khutbah Juma, of 4-17-2005 at the mark. It should also be noted that during the Bait ceremony of 1889, MGA was staying at the house of the same Sufi Ahmad Jan (see Dard page 203). Noorudin was married to Sufi Ahmad Jan’s daughter (Sughra Begum, she was most likely 12-14 years old)(see “Maulvi Noorudin” by Zafrullah Khan, online english edition of 2006, pages 82-83)(see also, “Hakeem Noorudin” by Syed Hasanat Ahmad, online english 2003 edition, pages 3, 41 and 73) in the same month of March 1889, they seem to have held this wedding on 7 March 1889 and the  bait ceremony a few weeks later. Sughra begum must have thus moved to Jammu with Noorudin, its unknown. Noorudin moved to Qadian from Jammu in the winter of 1892 (Sep-Oct). Sughra Begum thus lived in the same house as MGA’s wife and Maulvi Abdul Karim’s wife. His eldest son was Hajji Iftikhar Ahmad, it is written as Sahibzada Iftikhar Ahmad, Ludhianvi (with wife), Qadiani (See Dard, page 845, this is the famous list of the first 313 Ahmadi, he is #26), MGA mentioned him in his book Izala Auham. His younger son was Pir Manzur Muhammad, he gets famous in the world of Ahmadiyya in 1906, when MGA fails another prophecy. His name is written as Sahibzada Manzur Muhammad (with wife), Qadiani (See Dard, page 845, this is the famous list of the first 313 Ahmadi, he is #27).

Pir Manzur Muhammad was a son of Sufi Ahmad Jan of Ludhiana
In the early part of 1906, Pir Manzur Muhammad agreed to allow his daughter (the grand daughter of Sufi Ahmad Jan) to marry MGA’s youngest brother-in-law (Mir Muhammad Ishaq).  In his exchange, MGA blurted out a prophecy guaranteeing a son to Pir Manzur Muhammad, however, the prophecy failed.

A quotation from Sufi Ahmad Jan from the 1880–1884 era
“””Sufi Sahib’s farsightedness is evident from the fact that when the Promised Messiah (on whom be peace) wrote ‘Baraheen e Ahmadiyya’ Sufi Sahib realized that he was going to go on to become the Promised Messiah although God had not yet revealed it to Hazrat Mirza Ghulam Ahmad (on whom be peace) that he was going to go on to make any claim. Sufi Sahib wrote an Urdu poetic couplet to Hazrat Mirza Sahib in a letter: ‘We, the ailing look up to you alone, For God’s sake be the Messiah!’ God had told him about the Promised Messiah (on whom be peace) therefore before passing away Sufi Sahib advised his children to accept Hazrat Mirza Sahib when he made his claim.”””

See here—

Munshi Ahmad Jan gave MGA a good review of the Braheen-e-Ahmadiyya part 1(1880) and 2 (1880), even though it was a terrible set of books
Ahmadis lie about everything. This is another case of exactly that. They present a reference from Sufi Ahmad Jan (who was already a disciple of MGA) wherein he writes good things about MGA’s book. Zafrullah Khan, in “Renaissance of Islam” (pages 28-30)(Zafrullah Khan does not give a corresponding reference) tells us as follows:

“””That great personage, benefactor of mankind, source of benevolence and beneficence, personal proof of Islam, honoured above the commonalty and the nobility, Hazrat Mirza Ghulam Ahmad Sahib, may his blessings endure, Chief of Qadian, in the district of Gurdaspur, Punjab, has written a book designated Braheen Ahmadiyya in Urdu, of which two parts have been published and the rest will continue to be published from time to time and will reach the subscribers in due course.

This book establishes the truth of Islam and of the Prophethood of Muhammad, peace and blessings of Allah be upon him, and of the Holy Quran, through three hundred strong proofs of various types and refutes the Christian, Arya, Hindu, Brahmo Samaj and all other religions opposed to Islam, by means of convincing reasoning. The author has announced in the first part of Braheen e Ahmadiyya that if an opponent of Islam would set forth a refutation of all his arguments or half of them or even of one-fifth of them he would transfer the whole of his property, valued at ten thousand rupees, to him. This book completely frustrates all the opponents of Islam. and demonstrates the truth of Islamic teachings in such excellent manner that everyone realizes what a grand bounty are faith and Islam, and what a treasure is the Holy Quran, and what a grand verity is the faith of Muhammad. The verses of the Holy Quran that are quoted on their appropriate occasions in this book amount to two-thirds of the whole Quran. The book convinces the disbelievers, activates the indifferent, warns the neglectful, perfects the understanding of the believers, strengthens the roots of Islamic doctrines and wipes out the doubts that are expressed by the opponents of Islam. In this 14th century of Islam great confusion prevails among the followers of every religion. As someone has said, new disbelievers and new Muslims emerge every day. At this time a book was needed like the Braheen Ahmadiyya and a Reformer was needed like our revered master Mirza Ghulam Ahmad Sahib who is ready to prove the claims of Islam to the satisfaction of its opponents.

The author of Braheen Ahmadiyya is not one of the common run of divines and spiritual preceptors, but has been specially commissioned by God and is a recipient of revelation. Hundreds of revelations and messages and prophecies and true dreams and Divine directions and glad tidings relating to this book and comprising intimations of triumph and Divine help and Divine guidance couched in various languages, such as Arabic, Persian, Urdu, and even English, though the author is not at all well versed in English, have been set out in this book, supported by the testimony of hundreds of opponents of Islam, which establishes their truth and proves that the author is doubtlessly writing this book under Divine instruction. It is also clear that, according to the hadees of the Holy Prophet, peace and blessings of Allah be upon him, that Allah, Lord of Glory and Honour, would raise among the Muslims at the beginning of every century one who would revive the faith, the author of this book is the Reformer of the 14th century and is a profound scholar and is one of the most perfect individuals of the Muslim community. This is also supported by another hadees of the Holy Prophet, peace and blessings of Allah be upon him, wherein he is reported to have said: The true divines among my followers will be like the prophets of Israel.””””

Zafrullah Khan doesn’t give a reference for this statement
Most Ahmadis are academically dishonest, they have to be stubborn like this to continue to believe in Ahmadiyya, there is no other way.

His biography from Ahmadiyya sources
In the July–Sept edition of Ismail, which is an Ahmadiyya newspaper, it is written as follows:
“””Hadhrat Sufi Ahmad Jan of Ludhiana was a pious soul, totally imbued with obedience,
loyalty and adoration of The Promised Messiah (as). In fact he was an embodiment of loyalty. His adoration and devotion to the Promised Messiah (as) dated back long time before the Promised Messiah‘s messianic claim. Later, by openly affirming the Promised Messiah’s claim, he let himself be counted as one of his believers. After a chance reading of Promised Messiah’s elegant book” Braheen-e- Ahmadiyya”, he immediately realized his high spiritual status, and adoringly implored him in one of his famous couplets the translation of which is, “we, the afflicted, implore you to be our Messiah”.

Hadhrat Sufi Sahib was a native of Delhi. During the disturbances of 1857, he migrated to Ludhiana along with his family. He was a saintly and pious soul with a captivating personality and a great God fearing contented person. He had a large number of pious souls of Sunni persuasion as his followers.

Though Sufi sahib died before the Promised Messiah (as) began taking oath of allegiance
from the faithful, he adored The Promised Messiah despite the fact that some of his followers hinted that he was degrading his status by openly praising The Promised Messiah. He replied to them, saying, that he did not care about his status nor did he need any followers. After the publication of “Braheen-e-Ahmadiyya”, if somebody approached him to join his order, he would
tell them, now that the sun has risen; all stars stand pale, go and follow Mirza Sahib (i.e. The
Promised Messiah). (Inaa-maat-e- Khudawand Karim: By Pir Iftikhar Ahmad)

The Promised Messiah (as), grieved by his demise, wrote, “ i am writing this with a heavy heart as one of my dear brother in Islam has expired, May Allah grant him a high station in the Hereafter. Inna Lillah-e-Wa – Inna Alaih-e- Raje-Oon. I feel very distraught at his sudden
parting. Hajji Sufi Ahmad Jan was a spiritual leader of a large number of people”.

Sufi Sahib died before the Promised Messiah (as) had begun taking the oath of allegiance from the faithful. But Sufi sahib, by writing to Promised Messiah prior to his embarking on journey for hajj, wrote to him in such a meek and humble way, which is tantamount to his joining the Ahmadiyya community wholeheartedly. “His eldest son Hajji Iftikhar Ahmad, following his father’s footsteps follows me very loyally”, commented the Promised Messiah (as). In spite of his resigned style of life, he is always ready to serve the religion in any way he can. May Allah bless his mind and soul to tread solemnly on the way of the faith”. (Izala-e-Auham; Roohani Khaza-in; Vol: 3; Pages528-529).

His daughter (Sughra Begum) was married off to Noorudin in 1889
Ahmadiyya sources tell us that that the daughter of Sufi Ahmad Jan was married off to Noorudin in March of 1889, just before MGA’s bait ceremony. Noorudin was married to Sufi Ahmad Jan’s daughter (Sughra Begum, she was most likely 12-14 years old)(see “Maulvi Noorudin” by Zafrullah Khan, online english edition of 2006, pages 82-83)(see also, “Hakeem Noorudin” by Syed Hasanat Ahmad, online english 2003 edition, pages 3, 41 and 73) in the same month of March 1889, they seem to have held this wedding on 7 March 1889 and the  bait ceremony a few weeks later. Sughra begum must have thus moved to Jammu with Noorudin, its unknown. Noorudin moved to Qadian from Jammu in 1893. Sughra Begum thus lived in the same house as MGA’s wife and Maulvi Abdul Karim’s wife

Some additional data on the marriage
HAZRAT MOULVI SAHIB KEE SHADI LUDHIANA MAIN. After this letter things changed very fast, the rishta being seeked in the family did not accomplished, the detail of which we do not know. So Hazrat Masih Maoud wrote many many letters (to get a bride (rishtas) for noor uddin). And in the end, rishta was agreed with Sahibzaadi Sughra Begum, daughter of Munshi Ahmad Jaan, (rishta kee tajweez pakee ho gai). And Hazrat masih Maood with hazrat Khalifa Awal and some friends went to ludhiana (shadi kee paraat lay ker ludhiana gaiy). After the nikah, they came back with the bride. This event took place before 7 March 1889.

Sughra Begum and Noorudin had 4 children
Daughter—Amatul Ha’i—DOB is unknown, was married off to Mirza Mahmud Ahmad, the Khalifa, in May of 1914, See Walter.  
Son—Miyan ‘Abdul Ha’i—Born February 15, 1899 also known as Abdul Haye, See Page 101
Son—Abdus Salaam
Son—Abdul Wahab
Son—Abdul Mannan Omar– He was born on 19 April 1910–28 July 2006

Amatul Ha’i died mysteriously in roughly the 1920’s.
Her children with Mirza Mahmud Ahmad is unknown.

Mirza Basheer-uddin Mahmud Ahmad and Amatul Hai had 3 children
1. Amatul Qayyum, daughter
2. Amatul Rashid, daughter
3. Mirza Khalil Ahmad, son

The whereabouts of these children are unknown.

Munshi Ahmad Jan aka Sufi Ahmad Jan of Ludhiana is counted in the famous 313 Ahmadis list of 1896
Yet another case of Ahmadiyya lying is as follows. In 1896, MGA made a list of 313 followers of his, as he tried to imitate Muhammad’s (saw) 313 followers at the Battle of Badr. However, MGA didnt mention his own wife, nor did he mention his children, however, in the list there are some people who are counted as 1-Ahmadi, however, they are listed “with wife”, hence, the list is over 313 by 1896 (See Dard pages 844-853). Sufi Ahmad Jan is listed as number #99 and his name is listed as Haji Munshi Ahmad Jan, Ludhiana. His eldest son was Hajji Iftikhar Ahmad, it is written as Sahibzada Iftikhar Ahmad, Ludhianvi (with wife), Qadiani (See Dard, page 845, this is the famous list of the first 313 Ahmadi, he is #26), MGA mentioned him in his book Izala Auham. His younger son was Pir Manzur Muhammad, he gets famous in the world of Ahmadiyya in 1906, when MGA fails another prophecy. His name is written as Sahibzada Manzur Muhammad (with wife), Qadiani (See Dard, page 845, this is the famous list of the first 313 Ahmadi, he is #27).

A brief explanation of the 313 companions and why MGA and his team made this silly argument
“””Ahmadas also referred to the prophecy contained in Sh. Ali Hamza’s book, Jawahirul Asrar, (840 A.D.). The Holy Prophetsa said that the Mahdi would appear in a village called Kad‘a and that he would have a printed book in which the name of his companions would be written and that their number would be 313. Ahmadas gave a list of his 313 Companions in the book to show that the prophecy was fulfilled in his person. (See Appendix I)”””. (See Dard, page 501, footnote).

Links and Related Essays

1-7 March

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Friedman errs on Ishaat us Sunnah volume numbers and the corresponding year


Ahmadiyya leadership is fond editing the writings of MGA. My team and I have found a interesting situation wherein it seems that MGA made his claims in December of 1889. However, after researching this further, Friedman was incorrect. Ishaat us Sunnah vol.12 corresponds to December 1890, and vol.13 corresponds to January of 1891. This can be figured out by reading the essay of January 1891, (((13(1890): 1-100, under the titles, “A Discourse with the imaginary Messiah Mirza of Qadiyan”  (Khayali masih Mirza Qadiyani se guft o gu)))), which refers to 1891. Furthermore, the ROR of June 1908, which was in memorial to MGA, tells us that MGA found fault with the physical ascension and descent narrative in Islam in 1889, after he accepted Bait (see page 228).

Friedman quotes the Ishaat us Sunnah of 1889 and 1890 vs. MGA
On page 6, of the 2003 edition, in a footnote, Friedman quotes as follows:

“Isha’at al-Sunnah 12 (1889): 353-388; 13(1890): 1-100, under the titles, “A Discourse with the imaginary Messiah Mirza of Qadiyan”  (Khayali masih Mirza Qadiyani se guft o gu) and “A discourse with the fictitious apostle” (farazi hawari se guft o gu).  An account of the debate itself was published in the same journal, 13(1890): 115–326.”

Some additional data
Remember, MGA was claiming to be “like the messiah” in this era. The Maseel e Maseeh claim.

The PDF file of Ishaat us Sunnah
FB Masih Maoud Claim

What’s in this PDF?
Ishaat Sunna No. 12 (december) vol 12, printed in 1890, a discourse with the fictitious apostle, also i have uploaded related pages from Fateh Islam, which were mentioned in Ishaat Sunna, so at least Urdu readers can read the letters exchanged between Mohammad Hussain batalwi and Mirza Ghulam ahmad of qadian. I have also circled the printing of first edition fateh Islam as 1308 Hijri. Please see the letter in Ashaat sunna where MGA says “yes” to batalwi query.

Another piece of evidence that proves that Izala Auham was published at least before Feb 10th, 1891
In “Life of Ahmad” by Dard, Dard quotes (247-248) a letter between MGA and Batalvi wherein Batalvi claims to have already read Izala Auham.

‘””Copies of the letters which have passed between myself and Mirza Sahib have been sent to you so that you may have a say in the matter if you are so inclined. I am determined to refute the claim of Mirza Sahib. You always talk about him with others, but when I said something to you about Mirza Sahib you were displeased. If it is the same with you still, then I have nothing to suggest; but if you have the courage of hearing and saying anything about him, then it would be better if you could come to Lahore and have a talk. Taudih-e-Maram and Izala’-e-Auham cannot prove his claim. (The writer of this letter had not yet seen Fath-e- Islam and Taudih-e-Maram; Izala’-e-Auham had not even been published yet—Author). If you can do something, you should, there is time yet.’”””

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Click to access reviewreligionsenglish1908.pdf

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Some rare books from the 1901-1902 era, which refute MGA’s claim to prophethood


Mirza Ghulam Ahmad claimed prophethood in Nov. of 1901.  Through an announcement, “A correction of an error”, aka “Aik Ghalti Ka Izala”.  Ironically, he had denied prophethood for 20 years.  The 2nd Khalifa, Mirza Basheer-uddin Mahmud Ahmad told us that MGA discovered a new type of prophethood in 1901, a prophethood that had never existed in the Quran, nor had it ever been given to any prophet.  It was the idea of the “ummati-nabi”.  All 124,000 prophets sent by Allah were NOT ummati, they were independent.  When the Quran and hadith talked about prophethood, this was the type of prophethood that it referred to, “independent-prophets”, even Aaron (as) was an independent prophet.  My team and I have additional information that MGA did claim prophethood in 1901, (contrary to what the Lahori-Ahmadis believe), and I have now posted the new research find in the below.

A Muslim scholar Qazi Muhammad Sulaiman, special Megistrate, Patiala wrote these
Mirza sahib aur nabwat Ka Ishtihar

Mirza Sahib Aour Nabwuat Per Mohakma


“”Nabi Ullah Ka Zahoor”” aka “”The Appearance of the prophet of allah”” 1911-by-muhammad-zahir-al-din—the full book

In 1911, an Ahmadi, Muhammad Zahir Al-Din wrote a book wherein he discussed the prophethood of MGA and its implications of Kufr upon the Muslims of the world.  Mahmud Ahmad quotes this book in his 1922 book, “The truth about the split” and Muhammad Ali has quoted him quite a bit also in his books vs. Mahmud Ahmad, which was published in 1924, ‘Haqiqatul Ikhtalaf” or “Reality of our disagreement”.  Zahir ul Din, or also spelled as Zaheer ud Din was a clerk in the Canal Department in Gujranwala (see Muhammad Ali, “The Split” 1994 online edition).  Per Muhammad Ali, this book seems to have been written in late 1910, and published in April of 1911(see Muhammad Ali, “The Split” 1994 online edition).  In this book, which runs to 120 pages, Zahir ud Din or Zahir Al-Din argued that MGA was a real prophet of Allah and thus Muhammad (Saw) was not the LAST prophet and additional prophets will continue to appear.  However, he was kicked out of Ahmadiyya in June of 1912, about 14 months later and after some confusing correspondence.  However, by August 1912, Zahir had repented and was allowed to re-enter the Ahmadiyya Movement at the hand of Noorudin, most likely via a letter of repentance (see Muhammad Ali, “The Split” 1994 online edition).  The second part of the book was published on April 20th, 1913, it was only 12 pages and entitled, “Ahmad Rasul ul Allah, Ka Zahur”, in english as : “Ahmad, the messenger of Allah, his appearance”(see Muhammad Ali, “The Split” 1994 online edition).  In this book, he formulated a new Kalima for Ahmadi’s, which replaced the word “Muhammad” from the Kalima with “Ahmad”, which was a direct reference to (see Muhammad Ali, “The Split” 1994 online edition).  Zahir ud Deen also wrote two other books which were mentioned by the main Ahmadiyya newspaper, Al-Hakam, they are Vedon Ka Fatur and Radd-e-Chakrhalawi, the Al-Hakam praised these books in their official capacity (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

The full book
Nabee Allah Kaa Zahoor Mukamal


Zahir ud Deen’s book, “Nabi Ullah Ka Zahur” is published (see Muhammad Ali, “The Split” 1994 online edition).  In fact, the Ahmadiyya newspaper, the Al-Badr published an advertisement for it’s sales (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

The urdu version of the Review of Religions praised Zahir ud Deen’s book, in fact they even called him as a Munshi (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Noorudin writes a generalized announcement in the Al-Badr newspaper that some men are giving rise to dissensions.  This seems to be about Maulvi Abdullah Timapuri and Maulvi Yar Muhammad(see Muhammad Ali, “The Split” 1994 online edition).

Per Mirza Basheer ud Din Mahmud Ahmad in June of 1912, Zahir Al-Din wrote a letter to the Khalifa asking whom the Jan-1912 announcement was about.  Mirza Basheer ud Din Mahmud Ahmad reports that the Khalifa clarified that Zahir al-Din was good, the announcement was about Maulvi Yar Muhammad and Maulvi Abdullah Timapuri (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

On July 11th, 1912, per Muhammad Ali, an announcement was published in the Al-Badr wherein Zahir Al- Din was officially ex-communicated by Noorudin (the Khalifa)(see Muhammad Ali, “The Split” 1994 online edition).  The Khalifa called him Zaheer ud Din Arupi.  Arupi is probably the name of the city or village that he was from in India (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Zahir had repented and was allowed to re-enter the Ahmadiyya Movement at the hand of Noorudin, most likely via a letter of repentance (see Muhammad Ali, “The Split” 1994 online edition).

In the issue of 14 OCT–1912, Zahir ud Din gets published in the Al-Badr in contempt vs. the Khalifa.  He impertinently writes that he disagrees with the Khalifa on many beliefs (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

The second part of his book was published on April 20th, 1913, it was only 12 pages and entitled, “Ahmad Rasul ul Allah, Ka Zahur”, in english as : “Ahmad, the messenger of Allah, his appearance”(see Muhammad Ali, “The Split” 1994 online edition).  In this book, he formulated a new Kalima for Ahmadi’s, which replaced the word “Muhammad” from the Kalima with “Ahmad”, which was a direct reference to (see Muhammad Ali, “The Split” 1994 online edition).  the Khalifa, Mirza Basheer ud Din Mahmud Ahmad agrees that this book was published in April of 1913(See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

A newer Ahmadiyya newspaper, “Al-Haq” tells Ahmadi’s to leave Zahir ud Din, Maulvi Yar Muhammad and Maulvi Abdullah Timapuri alone.  The editor of this newspaper is Mir Qasim Ali.  However, there was no official letter or announcement of ex-communication by the Khalifa, most likely because the Khalifa was out of commission based on his health.  Nevertheless, there is no announcement of ex-communication by the Khalifa.

Zahir ud din was made a member of the advisory committee, which was formed at Lahore after the death of Noorudin (vide the Paigham-e-Sulh of 24th March, 1914) and his articles against the family Khilafat found a place in Maulawi Muhammad Ali’s magazine called the Al-Mahdi (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

Zahir ud Din was present at the Lahori-Ahmadi Jalsa of this year and was even allowed to speak (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).

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Mirza Nasir Ahmad discussed his father’s and uncle’s statements on Takfir in 1974 at the National Assembly hearings

Ahmadis are trained to lie about everything. I mean everything. Mirza Nasir Ahmad was forced to talk about his father’s, grandfathers and uncles statements wherein they did Takfir on the whole Muslim community. This happened in 1974, at the NA hearings on Ahmadiyya.  In the below, my team and I have translated and collected an interesting exchange wherein Mirza Nasir Ahmad goes to call all Muslims as Kafirs.
_____________________________________________________________________________________________Read other essays on Ahmadiyya Takfir here
_____________________________________________________________________________________________The exchange

Yahya Bakhtiar. Mirza sb reply to my question has not been clear yet. I asked about a man to whom the message of Mirza Ghulam Qadiani sb has been conveyed but he is not convinced,in which category would you place him? Is he a kafir.?

Mirza Nasir . In what sense?

Yahya Bakhtiar. In the sense that he do not believe in a prophet. Although he says he is Ummati of Muhammad saw and says i have complete faith in Him (pbuh). For such person U said yesterday that he is a kafir but not out of the circle of islam.

Mirza Nasir. Yes I stated that today with references of hadis.

Yahya Bakhtar. Those who did not hear of Mirza, are they kafir and of which category or not kafir according to your teaching and writings.?

Mirza Nasir. In which category would u place those who do not believe in Moosa and Eissa a.s ?

Yahya Bakhtiar. Mirza sb I am asking to u about this?

Mirza Nasir. He would fall in the same category as that of the one who do not believe in Moosa and Essa a.s.

Yahya Bakhtiar. Because Mirza Bashir had said he is kafir even if he has not heard of Mirza sahib. So U are saying both are in same category of kufar, the one to whome Mirza sb,s message reached and the one who has not heard of him.

Mirza Nasir . Category is not the same. But decree will be issued on prima facie. We say kafir in limited sense.
Yahaya Bakhtiyar . Even if he is not aware of the name of Mirza sb.?

Mirza Nasir . If a man born in Moscow 7 years ago he is not aware of the name of Moosa Essa a,s and Muhammad s.a.w. He has no Iman.

Yahya Bakhtiar. Mirza sb you have just said that when i say I am a musalman, it is not for Mufti Mahmood and Molana Modoodi, to say that I am not.

Mirza Nasir. I am saying this too now.

Yahya Bakhtiar . Then why do U say if i decide then no body has to interfere . Mirza sb.

Mirza Nasir . No no i have to decide it for myself and others would have to decide for themselves.

Yahya Bakhtiar. But the point is this that you are deciding for others
Mirza Nasir. No I am not.

Yahya Bakhtiar. U r deciding that so and so class is a kafir of this category and so and so is a kafir of that category. In that case U have to give this right to others too.

Mirza Nasir. I did not say that.

Yahya Bakhtiar. I am talking of a criteria you laid down. What i said yesterday was, if we acquire certain right for us we have to concede the same for others too.

Mirza Nasir , of course I am not a man of superior race. I am a humble person.

Yahya Bakhtiar. Mirza sb If u claim to be muslim u have the right to claim that . Similarly if Mufti Mahmood says he is a Muslim he has the right to say that. U have no right to stop him from claiming to be muslim.

Mirza Nasir. Yes absolutely.

Yahya Bukhtiar Now here a question arises as to which category u place Mufti Mahmood as per your writings and teachings. U say he falls under that category of Kufar.

Mirza Nasir. No no i don,t say that. I said muslim of a certain category.

Yahya Bakhtiar. Kafir of a certain category. So in that case they have the right to call u muslim of certain category. Or not muslim at all.

Mirza Nasir. Yes absolutely. But they do not have the right to negate our claim of being muslims

Yahya Bakhtiar . See you have made three categories.
Certain category of people are out of islam and ummat,

Mirza Nasir. Yes like the category of Abu jahal and many more.

Yahya Bakhtiar. The other category is un-sincere who will get more punishment than other and they are kafir too.

Mirza Nasir . I did not say they will get more punishment, it is upto Allah swt.

Yahya Bakhtiar. Words like Sinful and hell bound were used.

Mirza Nasir . That has been said with reference to Muhammad Bin Abdul Wahab and Ibn e Temiya. I had said this has been said in earlier books like “Mufridat e Raghib” which tell us that there are different kinds of Iman and different types of Kufar.

Yahya Bakhtiar. Mirza sb plz tell us again what you said is that word kufar was used for few sinners. Do the words out of Islam has also been used for such persons?

Mirza Nasir Ahmad. “Kharaja minal islam”( he went out of Islam)was used .

Yahya Bahtiar. And still u think they r muslims

Mirza Nasir . Those who said like this are also of this opinion.

Yahya Bakhtiar. Of course we need the reference which says such class of person is muslim and still out of fold of Islam.

Mirza Nasir. U can not understand this until u have deep study of Quraan and Ahadis.

Yahya Bakhtiar. Here i am saying that Mirza sb (Mgaq) saying out of fold of Islam and Kafir. And u say!

Mirza Nasir. I say Nabi Pak saw saying that.

Yahya Bakhtiyar. Mirza sb (mgaq) using both kafir and out of fold of islam at a time what does that mean? He is using these words intentionally not superfluous.

Mirza Nasir. No.

Yahya Bakhtiar. One way he says kafir and out of fold of islam!

Mirza Nasir. Who says that?

Yahya Bakhtiar. Mirza Bashiruddin Mahmood.

Mirza Nasir. Both words have been used in same sense.
Yahya Bakhtiar. In that case one part has become superfluous.

Mirza Nasir. All right take it as superfluous.

Yahya Bakhtiar. I would not take it as superfluous because I think he is very carefully using these words. He would not use a superfluous word.

Mirza Nasir. Even if it is against your faith.

Yahay Bakhtiar. No i want interpretation of your faith when  Mirza sb says for non ahmadi muslims that they are kafir and out of fold of islam. And still you say that they are Muslim.

Mirza Nasir . Of course I say that.

Yahya Bakhtiar. Well my understanding is that he (MBM)is clearly declaring non Ahmadi muslims are kafir and out of fold of islam.

Mirza Nasir. I have been raised and part of that family i say he never took that meaning.

Yahya Bakhtiyar. Didn,t he (mbm) say kafir.?
Session adjourned.



The scans

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Al Hakam – 6 September 2019

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Mirza Ghulam Ahmad liked his opium sprinkled into his Lassi


In this specific instance of MGA taking opium, MGA and his team developed Tiryaq-e-Ilahi 1898). This was the super-opium medicine that MGA and his team developed and sold as a cure for bubonic plague, and they did this in typical overconfident-villager-style. A few years later, the British govt. was forced to ban this medicine altogether. MGA even wrote his silly book, “Noah’s Ark in this era, MGA and team were really selling religion, in the name of “freedom-of-religion”, and with a team of writers, speakers and rogues.  Further, Ahmadiyya leadership seems to have ordered an “edit” in this case, in the below, I will show how the 2004 Tadhkirah differs from the 2009 Tadhkirah. They seem to have added Maulvi Abdul Karim’s name. One more thing, this was recorded from the register of Register Riwayat-e-Sahabah, vol. 9, p. 20, how could this have been wrong? And what error was noticed in 2009? In reality, there was no error…its a forced edit-job by Masroor and his goons.

The quote from the 2004 english edition of Tadhkirah
See page–918

Translation: Mian Abdul Aziz of Lahore relates: On one occasion when the Promised Messiah was compounding the medicine Taryaq Ilahi, he said to Hazrat Maulvi Nur-ud-Din: It has been revealed to me that this medicine produces heat and dryness. I therefore intend to prescribe that it should be taken with sour milk. (Register of Ravayat Sahaba, Vol IX, p. 20).

The quote from the 2009 english edition of Tadhkirah
See page—1034

“”Miyan ‘Abdul-‘Aziz of Lahore (known as Mughal) relates: On one occasion when the Promised Messiahas was in the process of preparing the medicine Tiryaq-e-Ilahi, I was sitting in the pharmacy of Hadrat Khalifatul Masih Ira while Hadrat Maulavi ‘Abdul-Karim was also there. The Promised Messiahas came with a big staff and said to Maulavi Sahib: It has been revealed to me that this medicine causes heat and dryness. I therefore intend to prescribe that it should be taken with lassi.”” (Register Riwayat-e-Sahabah, vol. 9, p. 20).

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