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


December 2017

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).

Mirza Ghulam Ahmad was the classic punjabi fraudster. He had promised the Muslims of the Indian sub-continent 300 arguments in favor of Islam in roughly 1878. However, he only delivered one argument, and that argument was his claim of prophethood, which immediately got him declared as a Kafir by the ulema in India.

The Ahl-e-Hadith Muslims of North India tore up the Barahin-i-Ahmadiyya and sent it back to Qadian in that state (1884-1885 era), these were the Muslims who had invested heavily in the publishing of the Barahin. MGA stopped at one argument and even that was incomplete, see the quote in the below. In 1886, in Surmah Chashmay Arya, MGA again asserted that the Barahin was ready to be published, however, funds were needed. For the next 20 years, this promise remained broken. In 1906-1907 (See Haqiqatul Wahy), MGA and his team of writers of spoke about the creation of Barahin-i-Ahmadiyya Vol. 5. However, it was not completed or published in MGA’s life.

After MGA died, Noorudin (who was the main ghost writer) wrote BA-5 and had it published in October of 1908, he added that MGA promised 50 volumes and 50=5. MGA didn’t write this at all. In fact, BA-5 isn’t even a continuation of BA 1-4, it is altogether a new book and in-fact contains 3-4 small booklets which were mashed together to create BA-5, one of which is Nusrat ul Haq and at least 40 pages of nonsensical poetry.

In 1916, M. Ataur Rahman translated 8 pages of Barahin-i-Ahmadiyya, Part 1-2 into english via the ROR of June-1916. This would correspond to pages roughly 127-139. The ROR of March-1932 has about 6 pages translated into english, this would correspond with page 134 of the online english edition.

Continue reading “Barahin-e-Ahmadiyya vol.1 and 2—A full review”

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.

In 1895, via MGA’s book Satt Bachan, Dr. Gursharanjit Singh alleges that MGA claimed to be the second coming of Baba Guru Nanak in a punjabi pamphlet named “Pargana Batala da guru”, this seems to be an ahmadiyya publication. Listen to Dr. Gursharanjit Singh’s explanation herein (1:05:34 mark). He mentions how MGA and his team of writers quoted an inauthentic Sikh book wherein it was written that Baba Guru Nanak would return. This was re-iterated in the English ROR of Oct-Nov-1919 written by Maulvi Sher Ali. The ROR of Jan-1927 has an essay on Baba Nanak also. The ROR of June-1942 discusses the Guru Arjan and the Guru Granth. The ROR of July-1942 explains how Sikhs want to kill Ahmadi’s.
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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). He is mentioned in the ROR of April-1940. He is mentioned in the ROR of July-1943. His house where the bait’s were done was given as a gift to the Sadr Anjuman at Qadian (see ROR of July-1943). Sometime later, the Sadr Anjuman at Qadian gave this property to the local Ahmadi’s and asked them to renovate it. In 1917, improvements were made. There was some additional controversy, Meer Inayat Ali claimed that the spot where MGA began to take bait was not accurate and it was in fact, on the opposite side of the structure in 1931. Other companions alleged that Meer Inayat Ali’s memory had slipped. The 2nd Khalifa stopped in at Ludhiana in 1931 and wanted to solve this situation, he had even called Munshi Zafar Ahmad from Kapurthala (he was at the first ever bait) to explain.
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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. In the below, we present the work of Yohanan Friedman, entitled, “Prophecy Continuous. Aspects of Ahmadi Religious Thought and Its Medieval Background”, Berkeley, University of California Press, 1989.

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

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.
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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.
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Mirza Ghulam Ahmad and Plommers wine shop


MGA was taking drugs his entire life. In this case, we have hard evidence which proves that MGA and his team kept wine and opium in the Masjid Mubarak. Furthermore, MGA would send his trustworthy servant, Yar Muhammad, who would also stroke MGA during prayers. Tonic wine was initially invented in the late nineteenth century at Denver, England by Christian monks.
In early several decades (up to the first quarter of the twentieth century) this wine made of red wine had not only very high level of Alcohol (14-16%) and Caffeine but a very high level of Cocaine used as an aphrodisiac. This intoxicant is now banned all over the world.
Tonic wine was aand is very strong at addictive wine specially popular among the criminals and hooligans. It is marketed by the name of ‘Buckfast wine’.

MGA’s wife, (Nusrat Jehan) started taking tonic wine immediately after Mirza Mubarak Ahmad was born in 1899. This is the famous case of MGA ordering tonic wine from Plommers shop in Lahore. In that same era, Mirza Mubarak Ahmad was also given port wine, since he was sick.  MGA also kept Saturnes wine. MGA and Noorudin would take wine and opium as needed, it was not a big deal. they gave it out like candy. Mirza Ghulam Ahmad used poison, opium and wine in his medicines too. This was all very normal for life at Qadian. Opium was another drug in heavy circulation at Qadian, and MGA never admitted to its usage, nor did MGA ever admit to having wine in his house. There is another entry from Seeratul Mahdi wherein MGA was giving out alcohol also.

Mirza was a fraud who made religion and the ignorance of the people a tool to churn money. He was sexually impotent and used this wine to help his sexual performance. He in association with Hakim Nooruddin had also developed a concoction known as ‘Zadjam e Ishq‘ which had 50% opium weight by weight in it apart from Silajit and burnt pearls.
Continue reading “Mirza Ghulam Ahmad and Plommers wine shop”

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