Intro
Check out Bro Imtiaz’s video on this herein. In 1900-1901, MGA began claiming prophethood, this started in “Arba‘in” and continued onward. MGA was discreetly claiming prophethood (See also “Haqiqat un Nubuwwat”,1915, tabdili aqida). Soon thereafter, MGA claimed to have gotten his prophethood from Muhammad (Saw) and is the 2nd coming of Muhammad (Saw)(naozobillah). However, after 1902, MGA began claiming to be greater than Muhammad (saw). In 1914, the Lahori-Ahmadi’s split from the Qadiani’s and alleged that MGA was only “metaphorically” the 2nd coming of Muhammad (Saw) and his prophethood was also only “metaphoric”. The Qadiani’s disagreed and called it the “Ummati-Nabi“. However, after 1947, the Qadiani’s have moved away from this belief and have adopted the Lahori-Ahmadi position (that MGA was the metaphoric second coming of Muhammad [saw]{naozobillah}).
In 1900, MGA gave “his” definition of a law-bearing “Rasul” as someone who “based on his wahi, lays down some commandments to do things and other commandments prohibiting things and establishes regulations for his people”. MGA then says that his own wahi also has “permissions and prohibitions” (just like that of a law-bearing Rasul). MGA says that his God has named his teachings and Wahi, like that comes to me as FALAK (Boat)….thus, see, God has declared my revelations, my teachings and my allegiance to be Noah’s Ark and as the basis of salvation for all human beings. Let him who has eyes see and him who has ears hear (See Arba‘in, RK-17-Urdu, page 435)(See also page 133-134 (of the English edition).
In 1900, MGA said this is not the time to manifest Muhammad (Saw)(Jalali-color), that event has already happened. Now people need the full light of the moon, some cooler, and that is me (MGA). MGA then quotes the famous sentence of 5:3 of the Quran (5:4 in the Kadiani Koran)(See Arba‘in, no. 4, Ruhani Khaza’in, vol. 17, pages 444-446).
In 1900, via “Jihad and the British Government” and via an announcement therein. On page-1 (page 29 of the book) of the announcement, MGA denied that he was Buruz like reincarnation, and he wasn’t actually the souls of both these holy men have reappeared in him was not true! You can listen to Maulvi Razi read it out herein. (“Kay suchmuch indo buzurg nabiyoon kee ruhain maray under khalool kargayain” Urdu). However, a few pages later MGA alleged that he was actually a combination of 2 souls (Muhammad [saw] and Eisa [as])(See the scan in the below) and a “blended compound (Majoon e Muraqqab) of the two (See page 35). It seems that MGA was lying! MGA was purposely denying the concept, which he accepted in total in Tohfa Golarvia.
In 1901 (Nov), in “Eik Ghalti Ka Izala“, MGA argued that he was the second coming of Muhammad (via Buruz), MGA said he was the Muhammad the 2nd (sanee) via Buruz.
In 1902, MGA said that the person who makes a difference between MGA and Muhammad (Saw) has neither seen me nor recognized MGA (See Khutba-e-Ilhamiah, RK, V16, P. 258 – 259). MGA also claimed to be the FINAL BRICK of the prophets (See RK-16, Pg 178, Khutba-e-Ilhamiah). MGA claimed that in the palace of prophets, one brick was left (See Rk-16, Pg 177, Khutba-e-Ilhamiah and via Bro Imtiaz). MGA also claimed that the time of the manifest victory of the era of the holy Prophet has expired, and the second victory which was to be much greater and clearer then the first one had yet to be achieved. It was ordained that its time should fall during the times of the promised Masih (See Khutba-e-Ilhamiah, pages 193-194, and via RK16, p.288).
In 1902, MGA was arguing that the spirituality (ruhaniyyat) of Muhammad (saw) radiated in a complete manner (pooree)(See RK, v. 16, pp. 266 (Khutbah ilhamia). Our Muslim brother @Seeker2.0 on TikTok explains how when Razi read he left out the word “pooree” (fully or complete manner)(See on Tiktok herein too).
In 1902, MGA said that the truth is that the spiritual power of the holy Prophet (SAW) at the end of the 6th thousand (13th century in Mirza Ghulam), i.e. these days, is MUCH STRONGER, MORE COMPLETE and STRONGER than in THOSE EARLY YEARS. Nay, it is like the fourteenth (moonlit) night (full moon)(Khutbah Ilhamiya RK 16:271). MGA also said, Islam was a crescent at the time of Muhammad (Saw), but now it is like a full moon (Khutbah Ilhamiya RK 16:275).
In 1902, a letter by Maulvi Abdul Karim is reproduced by the editor (Maulvi Muhammad Ali) of the ROR-Aug-1902 (see pages 306-336). The title/heading of the letter is given as “Muslim Resuscitation and The Means By Which It Can Be Brought Out”. This is a letter, which was written to the “Nudwat ul Ulema”, this was in response to their invitation to MGA to attend their annual Jalsa at Calcutta (Dec-1902). Maulvi Abdul Karim starts off with saying that he is looking out for Muslims and their welfare and yearns for Islam to dominate once again. Maulvi Abdul Karim gives a long speech and then finally says Muhammad (saw) is the best example of morals. He then presents MGA as the second coming of Muhammad (Saw)(naozobillah) and as a unifier for the Muslims in India. Maulvi Abdul Karim was critical of the Mutazalite‘s, and Sir Syed and his Aligarh College and that entire thrust of modernism and mixing it with Islam. Maulvi Abdul Karim then poses a question to the “Nudwat ul Ulema”, he asks as to who is the “perfect manifestation of the glory and attributes” of Muhammad (saw), Maulvi Abdul Karim then poses another question: “Who is it that claims to be Baruz? (representing the spiritual appearance) of the Great Arabian Prophet” (this is implying that MGA is the Baruz)(note by AFCB). Maulvi Abdul Karim then asks the “Nudwat ul Ulema” to point to anyone else that they had in mind who could fit as the 2nd coming of Muhammad (saw)(nauzobillah)(see page 321). Maulvi Abdul Karim then gives a long speech on the objectives of the “Nudwat ul Ulema”. On page 328, Maulvi Abdul Karim tells how (and laments) all Muslims, from the Ahl-e-Hadith to the “Naichri” (the English word ‘nature’ pronounced like a desi)(Sir Syed type of Muslims) believe that prophethood has finished. Maulvi Abdul Karim does describe other means of communication by Allah and he could mean the good dreams (which are 1/46th of prophethood) and seems to be implying MGA’s prophethood. Maulvi Abdul Karim criticizes the “Nudwat ul Ulema” and says that they keep trying to unite Muslims and will never achieve that. Maulvi Abdul Karim mentions Dowie and calls him a crazy old man. On page 330, Maulvi Abdul Karim presents the common Ahmadi argument that since Islam is a living religion, and thus, that must also mean that Allah is still speaking and via miracles and signs. Maulvi Abdul Karim then argues that any religion that is devoid of Allah’s speech should be laughed at. Maulvi Abdul Karim then argues that it’s sad that the Jews were blessed with so many prophets, but not in Islam. On page 332, Maulvi Abdul Karim argued that the previous Jalsa failed. Maulvi Abdul Karim the quotes 62:3 and presents MGA as someone who fulfills this so-called prophecy and as the second coming of Muhammad (saw)(naozobillah). On page 333, Maulvi Abdul Karim writes:
“””In other words, the wise and knowing God has raised Mirza Ghulam Ahmad of Qadian with the same spirit and power, the same blessings and favors and the same miracles, with which he raised the Holy Prophet. Since the same and even greater evils and corruption had appeared in the world, and the same teachings, the same sanctifying power, the same heavenly blessings, the same miracles, supernatural signs and grand prophecies were needed as at the time of the Holy Prophet, therefore, the God of jealousy and power has sent his true representative and perfect manifestation who has annihilated his own self in obedience to his Holy Master and tries day and night to re-establish his honor, glory and greatness, and he has given the same power and magnetism that the whole world may be replenished…..”
In 1902, MGA said is obligatory for a believer to believe that there are 2 advents of the Holy Prophet (saw)(See Tohfa-e-Golarhviyyah, Ruhani Khazain, Vol. 17, p. 254).
In 1902, MGA and his team of writers argued that Mirza Ghulam Ahmad states that there were only 2 advents of Muhammad (Saw)(naozbillah), the first one was for the completion/perfection of guidance (taqmeelay hidayt), the second coming was for the completion/perfection of literature (taqmeelay ishaatat hidayt)(Summary by Maulvi Farhan Iqbal, see 8:35 time stamp). MGA then quotes 5:3 of the Quran (5:4 in the Qaidani Quran) and specifically highlights the sentence, “al-yoma akmal lakum deenakum” and then MGA quotes a sentence from 61:9 (61:10 in the Qadiani Quran) and argues that in the latter days this verse predicts the second coming of Eisa (as)(MGA wrote this in Barahin-i-Ahmadiyya, 1883 too, (see page 374). Maulvi Farhan Iqbal goes on to argue that the propagation of Islam to the corners of the Earth hadn’t happened at the time of Muhammad (Saw) and was thus completed by MGA (See RK-17, page 260, Tohfa Golarvia)(See also Bro Imtiaz).
In 1902, MGA and his team of writers argued that the spirituality (ruhuniyyat) of the Holy Prophet replied, book, I am coming as Baruz, but I will come in India (See RK-17, page 263, Tohfa Golarvia).
In 1902, MGA and his team of writers argued that the need for this promise (of the 2nd coming of Muhammad) arose due to the fact that the second official duty of the Holy Prophet (saw), i.e., completion of the publication of the guidance of religion, which should have been fulfilled by his hand, was not fulfilled, due to a lack of resources. So, he fulfilled this obligation, in his second coming, in Baroozi form, at a time when the resources were available to spread Islam to all the nations of the Earth (See RK-17, page 263, Tohfa Golarvia).
In 1902, In a recent livestream, Bro Imtiaz (1:17:37 time stamp) showed how MGA alleged in 1902 that that Allah doesn’t want to send another prophet (via the wisdom and intention of Allah). MGA even said that Allah has stopped “law-bearing” and “non-law-bearing” prophets from appearing. Again, MGA then re-iterated that after Muhammad (saw)(See Al hakam jild 6, number 39, page 6-7 31 Oct 1902, via Malfuzat-Urdu, V-2, page 400, 1988 edition).
In 1903, On May 1, MGA claims to be the buruz of the prophet Muhammad (SAW) as having no difference at all from him (Malfoozat 2022 edition, volume 5, page 97-98).
In 1904, MGA called himself the final brick of the prophets, just like Eisa (as) was also the Final brick of the Israeli chain of prophets (See RK-20, page-213, Lecture Sialkot, pages 16-17, online English edition, via Bro Imtiaz vs. Saleem Meer, 3:10:15).
In 1906 (Oct-25), via the Al-Badr, in MGA’s presence, an Ahmadi named Qazi Muhammad Zahuruddin Akmal, who was recently hired to work as an editor for the Al-Badr, recited a poem wherein he alleged that MGA was greater than Muhammad (Saw)(naozobillah)(Al-Badr, Oct-25, 1906 and the Al-Fazl of Aug-13-1944, See also the 1974 NA proceedings page 785, pdf page 410). This poem was originally recited in presence of MGA in 1906 and MGA was very happy to hear it and praised with words ‘Jazak-Allah’. Further, the Al-Fazl wrote that this poem written in calligraphic handwriting was presented to MGA and he took it with him to his home to show it to his family. In the Al-Fazl article, a case was built that (elders of LAM including) Maulana Muhammad Ali, Khawaja Kamal ud Din, Shaikh Rehmatullah, Mirza Yaqub Baig, Syed Muhammad Hussain…..held the same opinion, and it was translated from Persian (original language of poem) into Urdu. And that Maulana Muhammad Ali was present in gathering when poem was recited to MGA.
In 1906-1907, MGA alleged that twenty-six years ago, Allah the Exalted had named me Muhammad and Ahmad in Barahine-Ahmadiyya and designated me a spiritual reflection of the Holy Prophet, may peace and blessings of Allah be upon him (See “Haqiqatul Wahi”, RK-22, page 502-Urdu and See page 631, online English edition).
In 1909, MGA alleged that God Almighty has entered me in Muhammad’s (saw) being, in everything, without even letting it (from me) to have a different name or a different grave (See RK-18, page 381, Nuzul Maseeh)(See pages 297-298, online English Edition). MGA also argued that from the hadith, it is clearly derived that in the end times, Prophet Muhammad (saw) will also appear in the world (See RK-18, page 384)(See page 300, online English Edition).
In 1911, a rogue Ahmadi was claiming that MGA was a law-bearing prophet in 1911.
In 1914 (Dec-29), as part of his opening statement, Bro Imtiaz mentioned how Ahmadi’s believe that looking at the face of MGA is like looking at the face of Muhammad (saw)(naozobillah). If you want to see Muhammad (Saw), look at MGA at Qadian (naozobillah)(See the Al-Fazl of Dec-29-1914, pages 7-8)(See also the Al-Fazl of June-21-1915)(See Bro Imtiaz on True Islam UK, 1:38:54 timestamp).
In 1915 (Jun-21), as part of his opening statement, Bro Imtiaz mentioned how Ahmadi’s believe that looking at the face of MGA is like looking at the face of Muhammad (saw)(naozobillah). If you want to see Muhammad (Saw), look at MGA at Qadian (naozobillah)(See the Al-Fazl of Dec-29-1914, pages 7-8)(See also the Al-Fazl of June-21-1915)(See Bro Imtiaz on True Islam UK, 1:38:54 timestamp).
In 1915 (Jun-29), Maulvi Rajecki made the argument that it was disrespectful to simply call MGA as an “Ummati-Nabi”. Maulvi Rajecki argued that it was like calling Muhammad (Saw) an “Ummati-Nabi”. He went on to argue that MGA=Muhammad (saw)(astagfarullah)(See the al Fazl June 29, 1915, p. 7) via 62:3 (akhireena minhum) and his denial was kufr. The title of the article is “Akhiri zamanay mein ek Rasul ka maboos hona zahir hotha hai aur wo masih mawood hai”. Roughly 60 years later, and during the 1974 NA hearings, Mirza Nasir Ahmad was questioned about this quotation from 1915. He lied and said that this doesn’t exist in any edition and will never be found. In 2026 (May-21), Amir Haq quoted (59:29 timestamp) this exact reference and explained how Maulvi Rajecki had argued that MGA is not simply “ghulam-e-Ahmad”, he is “Ahmad”. Amir Haq also explained how there are other statements of the Maulvi Rajecki wherein he said that only MGA was the second coming of Muhammad (Saw)(naozobillah).
In 1915 (July-15), according to Mirza Bashiruddin Mahmud Ahmad (the sitting Khalifa), Mirza Ghulam Ahmad referred to Muhammad (ﷺ) as “hilal” and to himself as “badr” (See the Al-Fazl, July-15-1915). Mirza Bashiruddin Mahmud Ahmad (the sitting Khalifa) alleged that it’s compulsory that the person who denies the second coming (i.e. Mirza Ghulam Ahmad) is a GREATER disbeliever than the one who denies the first coming (i.e. Muhammad ﷺ). Mirza Bashiruddin Mahmud Ahmad (the sitting Khalifa) said that per the decree of Minhum (per Quran 62:3), it has been established that similar to the followers of previous prophets being Naaji (heavenly group), all others are Naari (hellfire group), Kuffar and outside the realm of Islam. And, to include the deniers of the first coming of Prophet Muhammad (ﷺ) within the fold of Islam is an insult to him and a mockery of the Quranic verses. MGA drew a comparison between the first and second coming, likening them to Hilal and Badr in his Khutbah Ilhamia. This makes it mandatory to acknowledge that the Kuffar of the second coming have surpassed in their kufr those kuffar who rejected the first coming.
In 1915 (Aug-17), in the Ahmadiyya newspaper it is stated that the Promised Messiah is Muhammad (saw), verily the original Muhammad (saw)(Naozobillah)(See the Al-Fadl of Aug-17-1915).
In 1915 (Oct-28), Ahmadi’s were told that MGA is the same being of the Prophet Muhammad (saw), in terms of name, work, arrival and status (See the Al-Fazl, Oct-28-1915, V-3, Number 55).
In 1915-16, via “Kalimat ul Fasl” (See the abridged English edition), MGA is described as on equal footing with Muhammad (Saw) (naozobillah). Mirza Bashir Ahmad also argued that many such people were born in this Ummah who, under the dictum “The scholars of my Ummah are like the prophets of Bani Israel”, and were on par with the prophets of Bani Israel. But among them, apart from the Promised Messiah, no one displayed such a perfect example of following the Holy Prophet (peace be upon him) as to be called the perfect shadow (zill) of the Holy Prophet. Therefore, only the MGA was specifically chosen to be called a prophet.
In 1920 (Dec-27), during his address at the Jalsa Salana Qadian, the 2nd Qadiani-Ahmadi Khalifa said:
“There are five benefits of coming to Qadian. This is where the Namaz, fasting, worship, the Dars over here compared to outside has a far greater rank. This is the Masjid Aqsa, where the prophet SAW said that praying Namaz here has a great precedence. Then, this is the very mosque where the messiah descended. This is where the prophet SAW traveled to at night and where in this dark time he came down and descended (MGA in the second coming). In this dark night, the prophet SAW left his home and came here. Thus, because of these blessings, this place has a very great precedence” (see Anwarul Uloom volume 5, pp.450-451, Islah e Nafs).
In 1923, via Seeratul Mahdi, Maulvi Nur ud Din allegedly said that even if MGA claimed to be a “law-bearing-prophet, he would still accept him.
In 1923, the 2nd Qadiani-Ahmadi Khalifa, Mirza Bashir ud Din Mahmud Ahmad argued that it is absolutely true that every human can excel, and take on the highest level, even be greater than Muhammad (Saw), the Messenger of Allah, however, as we look around, only MGA was able to go past everyone in this regard (See AI-Fazl Qadian. Vol. 10, No.5. 17th July, 1923, page 9 under the heading of ‘‘Khalifat-ul Masseih Ki Diary“)(See via Bro Imtiaz, 1:16:16 time stamp). The 2nd Qadiani-Ahmadi Khalifa, Mirza Bashir ud Din Mahmud Ahmad then argues that Lahoris are false because if you cannot become greater than the prophet Muhammad SAW (as Muslims and Lahoris believe) then there’s no point or benefit of Islam. He further states that there’s no praise in such an Islam but it’s only praiseworthy when one has the opportunity to become greater than the prophet SAW and then does (alluding to the Qadiani belief that MGA became greater Naudubillah).
In 1928 (May-28), in the Al-Fadl of May 28, 1928 (from Qadian), it is argued that blessed is the head of the 14th century whence he descended like the moon through darkness. Muhammad has now come reincarnated as Ahmad Mujtaba (Mirza Ghulam) to help the (Muslim) Ummah. The reality of the rebirth became manifest to me when the Mirza declared to be Mustafa (Muhammad) incarnate.
In 1931 (Jan-24), Ahmadiyya sources alleged that only MGA properly explained the second coming of Muhammad (Saw)(See the Al-Fazl of Jan-24-1931).
In 1938 (Dec-5), Ahmadiyya sources alleged that there will be another group to whom this Messenger will teach the things of religion, that is, the Holy Prophet (saw) will descend once more (See the ROR, Dec-5-1938, page 41, V-37, No. 9).
In 1944 (Aug-13), Ahmadiyya sources alleged that Mirza Ghulam Ahmad has attained the status of the Promised Messiah as a consequence of his complete submission to, and perfect followership of, the holy Prophet Muhammad(saw)(See the Al Fazl, August 13, 1944). The 2nd Qadiani-Ahmadi Khalifa, he removed this couplet (by Akmal) and apologized and Musleh Maud said some people can misunderstand this. The 3rd Qadiani-Ahmadi Khalifa said if it was read in the presence of MGA the poet would be removed from the Jamaat. The 2nd Qadiani-Ahmadi Khalifa has made it clear that anyone who thinks that MGA is greater is a disbeliever.
In 1974, at the 1974 NA (National Assembly), Mirza Nasir Ahmad denied that the poem of Akmal was read in front of MGA, that was disproven, they Mirza Nasir Ahmad denied that it was published in MGA’s time, that was also disproven by Yahya Bakhtiar (22:36 time stamp), and it was proven that Mirza Nasir Ahmad contradicted himself. The 3rd Qadiani-Ahmadi Khalifa said if it was read in the presence of MGA the poet would be removed from the Jamaat.
In 2026 (Apr), Bro Imtiaz and Adnan Rashid debated the Qadiani’s in an official way on the “True Islam UK” official channel. As part of the first topic, Bro Imtiaz explained how MGA wrote that he was better, stronger than Muhammad (Saw) and his second coming (naozobillah). The Qadiani-Ahmadi’s denied all of this and alleged that MGA was only the “metaphoric-spiritual” second coming of Muhammad (saw).
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1900
Arba‘in, no. 4, Ruhani Khaza’in, vol. 17, pages 444-446
MGA said this is not the time to manifest Muhammad (Saw)(Jalali-color), that event has already happened. Now people need the full light of the moon, some cooler, and that is me (MGA). MGA then quotes the famous sentence of 5:3 of the Quran (5:4 in the Qadiani Quran),
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1901
“Eik Ghalti Ka Izala”
A-Misconception-Removed.pdf (alislam.org)
Many references to MGA alleging that he = Muhammad (saw)(naozobillah).
Muhammad-sanee
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1901
Nov-19
Malfuzat-2, page 375
Who denies the end of Prophethood?
“”..According to us, no other prophet has come, neither a new prophet nor an old prophet, but the cloak of Muhammad, the Messenger of Allah (saw), has been clothed to someone else, and he himself has come…”
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1902
Review of Religions (ROR), Aug-1902, English, pages 306-336
RR190208.pdf (reviewofreligions.org)
A letter by Maulvi Abdul Karim is reproduced by the editor (Maulvi Muhammad Ali) of the ROR-Aug-1902 (see pages 306-336). The title/heading of the letter is given as “Muslim Resuscitation and The Means By Which It Can Be Brought Out”. This is a letter, which was written to the “Nudwat ul Ulema”, this was in response to their invitation to MGA to attend their annual Jalsa at Calcutta (Dec-1902). Maulvi Abdul Karim starts off with saying that he is looking out for Muslims and their welfare and yearns for Islam to dominate once again. Maulvi Abdul Karim gives a long speech and then finally says Muhammad (saw) is the best example of morals. He then presents MGA as the second coming of Muhammad (Saw)(naozobillah) and as a unifier for the Muslims in India. Maulvi Abdul Karim was critical of the Mutazalite‘s, and Sir Syed and his Aligarh College and that entire thrust of modernism and mixing it with Islam. Maulvi Abdul Karim then poses a question to the “Nudwat ul Ulema”, he asks as to who is the “perfect manifestation of the glory and attributes” of Muhammad (saw), Maulvi Abdul Karim then poses another question: “Who is it that claims to be Baruz? (representing the spiritual appearance) of the Great Arabian Prophet” (this is implying that MGA is the Baruz)(note by AFCB). Maulvi Abdul Karim then asks the “Nudwat ul Ulema” to point to anyone else that they had in mind who could fit as the 2nd coming of Muhammad (saw)(nauzobillah)(see page 321). Maulvi Abdul Karim then gives a long speech on the objectives of the “Nudwat ul Ulema”. On page 328, Maulvi Abdul Karim tells how (and laments) all Muslims, from the Ahl-e-Hadith to the “Naichri” (the English word ‘nature’ pronounced like a desi)(Sir Syed type of Muslims) believe that prophethood has finished. Maulvi Abdul Karim does describe other means of communication by Allah and he could mean the good dreams (which are 1/46th of prophethood) and seems to be implying MGA’s prophethood. Maulvi Abdul Karim criticizes the “Nudwat ul Ulema” and says that they keep trying to unite Muslims and will never achieve that. Maulvi Abdul Karim mentions Dowie and calls him a crazy old man. On page 330, Maulvi Abdul Karim presents the common Ahmadi argument that since Islam is a living religion, and thus, that must also mean that Allah is still speaking and via miracles and signs. Maulvi Abdul Karim then argues that any religion that is devoid of Allah’s speech should be laughed at. Maulvi Abdul Karim then argues that it’s sad that the Jews were blessed with so many prophets, but not in Islam. On page 332, Maulvi Abdul Karim argued that the previous Jalsa failed. Maulvi Abdul Karim the quotes 62:3 and presents MGA as someone who fulfills this so-called prophecy and as the second coming of Muhammad (saw)(naozobillah). On page 333, Maulvi Abdul Karim writes:
“””In other words, the wise and knowing God has raised Mirza Ghulam Ahmad of Qadian with the same spirit and power, the same blessings and favors and the same miracles, with which he raised the Holy Prophet. Since the same and even greater evils and corruption had appeared in the world, and the same teachings, the same sanctifying power, the same heavenly blessings, the same miracles, supernatural signs and grand prophecies were needed as at the time of the Holy Prophet, therefore, the God of jealousy and power has sent his true representative and perfect manifestation who has annihilated his own self in obedience to his Holy Master and tries day and night to re-establish his honor, glory and greatness, and he has given the same power and magnetism that the whole world may be replenished…..”
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1902
Tohfa-e-Golarhviyyah, Ruhani Khazain, Vol. 17, p. 254
“””as it is obligatory for a believer to believe in all other divine commandments. Similarly, it is obligatory for him to believe that there are 2 advents of the Holy Prophet (saw)…”””
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1902
RK-17, page 260
Tohfa Golarvia
https://www.youtube.com/live/LRrO6vB3CFU?si=G0uhvTdj1p3v_msk
Mirza Ghulam Ahmad states that there were only 2 advents of Muhammad (Saw)(naozbillah), the first one was for the completion/perfection of guidance (taqmeelay hidayt), the second coming was for the completion/perfection of literature (taqmeelay ishaatat hidayt)(Summary by Maulvi Farhan Iqbal, see 8:35 time stamp). MGA then quotes 5:3 of the Quran (5:4 in the Qaidani Quran) and specifically highlights the sentence, “al-yoma akmal lakum deenakum” and then MGA quotes a sentence from 61:9 (61:10 in the Qadiani Quran) and argues that in the latter days this verse predicts the second coming of Eisa (as)(MGA wrote this in Barahin-i-Ahmadiyya, 1883 too, (see page 374). Maulvi Farhan Iqbal goes on to argue that the propagation of Islam to the corners of the Earth hadn’t happened at the time of Muhammad (Saw) and was thus completed by MGA.
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1902
RK, v. 17, p. 263
Tohfa Golarvia
“”..The spirituality (ruhuniyyat) of the Holy Prophet replied, book, I am coming as Baruz, but I will come in India..”
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1902
RK-17, page 263
Tohfa Golarvia
“””the need for this promise (of the 2nd coming of Muhammad) arose due to the fact that the second official duty of the Holy Prophet (saw), i.e., completion of the publication of the guidance of religion, which should have been fulfilled by his hand, was not fulfilled, due to a lack of resources. So, he fulfilled this obligation, in his second coming, in Baroozi form, at a time when the resources were available to spread Islam to all the nations of the Earth..””
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1902
Khutbah-e-Ilhamiah
Rk-16
Pages, 181, 258, 259, 266, 271, 272 and 275
Transliteration
“”yay haq hai, kay a-Hazrat kee ruhaniyyat, chattay hazzar kay akhr may, yanee, en dinno may, wa nisbut, un salau kay, akwa, akmal, ashad hay, bulqay, chodvee raat kay chand kee turraa hai..””
Translation
“One who denies that the mission of the Prophet(SAW) is related to the 6th thousand (13th century) as it was related to 5th thousand (6th century), denies the truth and the text of the Quran and is among the zalemeen (gone astray). The truth is that the spiritual power of the holy Prophet(SAW) at the end of the 6th thousand (13th century in Mirza Ghulam), i.e. these days, is MUCH STRONGER, MORE COMPLETE and STRONGER than in THOSE EARLY YEARS . Nay, it is like the fourteenth (moonlit) night (full moon).”
“As a matter of fact, the truth is that the spirituality of the holy prophet SAW in the end of the 6th millennium, i.e, in these days (through me) in comparison to those years (in the first coming of the prophet SAW in the 7th century) is stronger, more complete and more intense! In fact, it is like the full moon of the 14th night!”
(Khutbah Ilhamiya RK 16:271)
“And Allah sent down upon me the bounty of the Holy Prophet and made it perfect; and he drew towards me the kindness and generosity of the merciful Prophet, so that I became one with him. Thus, he who joins my group, joins the group of the companions (Sahaba) of my Leader, the best of messengers. It is not hidden from those who have the ability to think that this is what the words “Akhareen Menhom” (others of them) mean. The person who makes a difference between me and the Mustafa has neither seen me nor recognized me.” Khutba-e-Ilhamiah, Roohany Khazaen, Vol. 16, P. 258 – 259.
The scan work
Khutbah Ilhamiya, RK-16, page 275
Islam was a crescent at the time of Muhammad (Saw), but now it is like a full moon.
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In 1902, MGA was arguing that the spirituality (ruhaniyyat) of Muhammad (saw) radiated in a complete manner (pooree)(See RK, v. 16, pp. 266 (Khutbah ilhamia). Our Muslim brother @Seeker2.0 on TikTok explains how when Razi read he left out the word “pooree” (fully or complete manner)(See on Tiktok herein too).
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1903
(Malfoozat 2022 edition, volume 5, page 97-98)
On May 1, 1903 MGA claims to be the buruz of the prophet Muhammad (SAW) as having no difference at all from him.
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______________________________________________________________________________________________1906
Who is Qazi Muhammad Zahuruddin Akmal? (1881-1967) – ahmadiyyafactcheckblog
–Qazi Muhammad Zahuruddin Akmal is hired as an editor of the Al-Badr by Mufti Muhammad Sadiq (who had just became the editor). He is paid 15 rupees per month and moves to Qadian. He was offered the same deal by the editor of the Al-Hakam, Shaikh Yacub Ali Irfani, however, he turned it down, citing a conflict of interest.
–Qazi Muhammad Zahuruddin Akmal then writes some poetry wherein he calls MGA as greater than Muhammad (saw)(Naozobillah), it gets published in the Ahmadiyya newspaper Al-Badr (See the 1974 NA proceedings page 785 (pdf page 410) and the Al-Badr of Oct. 25th, 1906. The poem is as follows:
Urdu:
“Mohammad phir uttar aaye hain hum main
Aagay say hain barah kar apni shaan main”
English:
“Muhammad has appeared among us again,
He is in greater glory than before.”
Scan work of Al-Badr
PDF of Al-Badr, Oct. 25, 1906
Albadr 25 Oct 1906[1947]
(See the Al-Badr issue of October 25, 1906 and ‘Kya Maulvi Muhammad Ali Sahib Sarasar Ghalt Aur Baybuniyad Ilzam Wapas Lain Gay?’ published in August 13, 1944 issue of Al-Fazl).
Scan from 1944
On Page-4, Akmal says that MGA said “Jazak amula Khair”.
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1906-1907
“Haqiqatul Wahy”, RK-22, page 502
See page 631, online English edition
“””…And twenty-six years ago, Allah the Exalted had named me Muhammad and Ahmad in Barahine-Ahmadiyya and designated me a spiritual reflection of the Holy Prophet, may peace and blessings of Allah be upon him…”
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1908–May
Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 339-341, see also Essence of Islam Vol.3
“””The Prophethood that has been bestowed on me belongs to the Holy Prophet (peace and blessings of Allah be upon him) and is not a new Prophethood. Its only purpose is to make manifest to the world the truth of Islam and to display the righteousness of the Holy Prophet (peace and blessings of Allah be upon him.)”””
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1909
Ruhani Khaza’in, vol .18, page 381, Nuzul Maseeh
Translation
“”God Almighty has entered me in Muhammad’s (saw) being, in everything, without even letting it (from me) to have a different name or a different grave…””
Transliteration
“”…Khuddataala nay har eik baat main wajoode Muhammadi main mujhe dakhil kar diya yahan tak kay ye bhi na chaha kay ye kaha jae kay mera koi alag nam ho ya koi alag qabr ho..””
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Ruhani Khaza’in, vol .18, page 384
“”from the hadith, it is clearly derived that in the end times, Prophet Muhammad (saw) will also appear in the world…””
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_____________________________________________________________________________________________ 1910
Tashheez-ul-Azhan
Page no 5 of vol.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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1911
See Friedman, page 152, 2003 edition,
“Nabi-ullah Ka Zahoor” aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see pages 8, 71 and 99
“His messengers (rusuluhu) is encountered in the Quran or in a declaration of faith, Ghulam Ahmad must be considered one of them. Belief in him is a part of Islamic faith and is, as such, necessary for the attainment of salvation (madar-i najat)”
and
2. “If the Promised Messiah is rejected or considered in his claim (heaven forbid!) a liar and a cheat—the inevitable result will be the loss of prophethood of Muhammad….as well” (“Nabi-ullah Ka Zahoor”: aka “Appearance of the Prophet of Allah” (1911) by Muhammad Zahir al-Din, see page 80)(From Friedman, page 152, 2003 edition).
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1914
Dec-29
Al-Fazl, pages 7-8
Part-1 of the debate, FULL REVIEW, is MGA greater than Muhammad (Saw)(naozobillah) #Qadianismontrial – ahmadiyyafactcheckblog
In 1914 (Dec-29), as part of his opening statement, Bro Imtiaz mentioned how Ahmadi’s believe that looking at the face of MGA is like looking at the face of Muhammad (saw)(naozobillah). If you want to see Muhammad (Saw), look at MGA at Qadian (naozobillah)(See the Al-Fazl of Dec-29-1914, pages 7-8)(See Bro Imtiaz on True Islam UK, 1:38:54 timestamp).
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1915
June-21
Al-Fazl
In 1915 (Jun-21), as part of his opening statement, Bro Imtiaz mentioned how Ahmadi’s believe that looking at the face of MGA is like looking at the face of Muhammad (saw)(naozobillah). If you want to see Muhammad (Saw), look at MGA at Qadian (naozobillah)(See the Al-Fazl of Dec-29-1914, pages 7-8)(See also the Al-Fazl of June-21-1915)(See Bro Imtiaz on True Islam UK, 1:38:54 timestamp).
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June-29
Here is the official scan of the portion quoted from al Fazl June 29, 1915, p. 7:
The title of the essay is “Akhiri zamanay mein ek Rasul ka maboos hona zahir hotha hai aur wo masih mawood hai.” Written by Ghulam Rasul Rajeki. This was asked about at the 1974 NA hearings, Mirza Nasir Ahmad lied and said that this doesn’t exist in any edition and will never be found.
“Masih Mawood ko Ahmad Nabi ullah tasleem na karna aur aap ko ummati qarar dena ummi groh samajhna goya aan Hazrat jo syed ul mursaleen aur khatam an nabiyeen hain Ummati qarar dena hai. Ummati mein dakhil karna hai jo kufr e azeem aur kufr dar kufr hai.”
Translation:
“To not accept the promised messiah as Ahmad Nabi ullah and to call You (MGA) an Ummati is seen as an illiterate group. Moreover, it is (the equivalent of) calling his holiness (the prophet Muhammad PBUH) an Ummati who was the seal of messengers and seal of prophets. To add into an Ummati is the greatest kufr and kufr upon kufr!”
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In 1915 (Jun-29), Maulvi Rajecki made the argument that it was disrespectful to simply call MGA as an “Ummati-Nabi”. Maulvi Rajecki argued that it was like calling Muhammad (Saw) an “Ummati-Nabi”. He went on to argue that MGA=Muhammad (saw)(astagfarullah)(See the al Fazl June 29, 1915, p. 7) via 62:3 (akhireena minhum) and his denial was kufr. The title of the article is “Akhiri zamanay mein ek Rasul ka maboos hona zahir hotha hai aur wo masih mawood hai”. Roughly 60 years later, and during the 1974 NA hearings, Mirza Nasir Ahmad was questioned about this quotation from 1915. He lied and said that this doesn’t exist in any edition and will never be found. In 2026 (May-21), Amir Haq quoted (59:29 timestamp) this exact reference and explained how Maulvi Rajecki had argued that MGA is not simply “ghulam-e-Ahmad”, he is “Ahmad”. Amir Haq also explained how there are other statements of the Maulvi Rajecki wherein he said that only MGA was the second coming of Muhammad (Saw)(naozobillah).
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1915
July-15
Al-Fazl
According to Mirza Bashiruddin Ahmad, Mirza Ghulam Ahmad referred to Muhammad (ﷺ) as “hilal” and to himself as “badr”. So it’s compulsory that the person who denies the second coming (i.e. Mirza Ghulam Ahmad) is a GREATER disbeliever than the one who denies the first coming (i.e. Muhammad ﷺ).
“”As per the decree of Minhum (per Quran 62:3), it has been established that similar to the followers of previous prophets being Naaji (heavenly group), all others are Naari (hellfire group), Kuffar and outside the realm of Islam. And, to include the deniers of the first coming of Prophet Muhammad (ﷺ) within the fold of Islam is an insult to him and a mockery of the Quranic verses. Hazrat Masih Maud drew a comparison between the first and second coming, likening them to Hilal and Badr in his Khutbah Ilhamia. This makes it mandatory to acknowledge that the Kuffar of the second coming have surpassed in their kufr those kuffar who rejected the first coming.””
Transliteration:
“”Pas minhum ke ammar se yeh bhi wazeha ho gaya ke jaise pehle nabi ke sahabi sab naaji groh hain or dosre sab naari firqay kaffir or daira e islam se khaarij thehre. Or anhazarat saw ki baas e awwal main aap ke munkro ko daakhil e islam samjhna yeh anhazrat ki hatak or ayatullah se istahzaa hai. Halanke khutbah ilhamia main hazrat masih e maood ne anhazrat ki baase ahwal or saani ki bahmi nishat ko hilal or badr se nisbat se taabir farmayaa hai. Jis se laazam aata hai ke baas e saani ke kaffir kuffr main baas e awwal ke kaffiro se bohat badh kar hain.”””
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1915
Aug-17
Al-Fazl
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Brief translation
“”The Promised Messiah is Muhammad (saw), verily the original Muhammad (saw)”””.
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1915
Tazkiratul Mahdi, page 307
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Mirza Nasir Ahmad lying in 1974 at the NA
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1915
Al-Fazl, Oct-28-1915, V-3, Number 55
“””..the Promised Messiah is the same being of the Prophet Muhammad (saw), in terms of name, work, arrival and status..””
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1916
Kalimat-ul-Fasl , P. 113, by Mirza Basheer Ahmad Qadiani,
“Every messenger was granted accomplishments and perfections according to his capacity and performance in varying degrees, but the Promised Messiah (Mirza Ghulam) was granted prophethood when he had attained all the accomplishments of the Prophethood of Muhammad(SAW) and was qualified to be called a shadow prophet. Thus, this shadow prophethood (zilli nubuwwat) did not make the steps of the Promised Messiah lag behind, but it pushed them forward to such an extent that it brought him on equal footing with the holy Prophet(SAW).
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1920
https://www.reviewofreligions.org/21699/review-of-religions-july-1920-edition/
The ROR of July-1920 reports that Ahmadi’s believe that MGA=Muhammad (saw).
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1920
https://ahmadiyyafactcheckblog.com/2021/09/04/the-1920-qadian-jalsa/
Anwarul Uloom volume 5, pp.450-451
Islah e Nafs
In 1920 (Dec-27), during his address at the Jalsa Salana Qadian, the 2nd Qadiani-Ahmadi Khalifa said:
“There are five benefits of coming to Qadian. This is where the Namaz, fasting, worship, the Dars over here compared to outside has a far greater rank. This is the Masjid Aqsa, where the prophet SAW said that praying Namaz here has a great precedence. Then, this is the very mosque where the messiah descended. This is where the prophet SAW traveled to at night and where in this dark time he came down and descended (MGA in the second coming). In this dark night, the prophet SAW left his home and came here. Thus, because of these blessings, this place has a very great precedence” (see Anwarul Uloom volume 5, pp.450-451, Islah e Nafs).
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1923
AI-Fazl Qadian. Vol. 10, No.5. 17th July, 1923, page 9 under the heading of ‘‘Khalifat-ul Masseih Ki Diary“)
1:16:16 time stamp
So they posted his diary from Jun-6-1922 in the Al-Fazl of July-17 1923
Transliteration
“Ye bilkul sahi baat hai ke har shaks taraki kar saktha hai aur bare se Bara darja pa sakta hai. Hata ke Muhammad rasoollallah sallaho aleihai wasalam se bhi barr sakta hai. magar dekhna je hai ke Ahn Hazrat saw is midhan main sab se aage bhar gaye”
Translation
“””….it is absolutely true that every human can excel, and take on the highest level, even be greater than Muhammad (Saw), the Messenger of Allah, however, as we look around, only MGA was able to go past everyone in this regard…”””
The 2nd Qadiani-Ahmadi Khalifa then argues that Lahoris are false because if you cannot become greater than the prophet Muhammad SAW (as Muslims and Lahoris believe) then there’s no point or benefit of Islam. He further states that there’s no praise in such an Islam but it’s only praiseworthy when one has the opportunity to become greater than the prophet SAW and then does (alluding to the Qadiani belief that MGA LA became greater Naudubillah).
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1928
Al-Fadl, May 28, 1928, Qadian
“Blessed is the head of the 14th century whence he descended like the moon through darkness. Muhammad has now come reincarnated as Ahmad Mujtaba (Mirza Ghulam) to help the (Muslim) Ummah. The reality of the rebirth became manifest to me when the Mirza declared to be Mustafa (Muhammad) incarnate.”
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1931
Jan-24
Al-Fazl
It is alleged that only MGA properly explained the second coming of Muhammad (Saw).
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1933
Tashishazul Adhan
In the entire Muslim ummah, more than 1 additional prophet is never gonna come.
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1938
ROR, Dec-5-1938, page 41, V-37, No. 9
“””…in this verse, it is stated that apart from the companions, there will be another group to whom this Messenger will teach the things of religion. That is, the Holy Prophet (saw) will descend once more…”””
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________________________________________________________________________________________________1944
See the Al-Badr issue of October 25, 1906 and ‘Kya Maulvi Muhammad Ali Sahib Sarasar Ghalt Aur Baybuniyad Ilzam Wapas Lain Gay?’ published in August 13, 1944 issue of Al-Fazl).
The poet himself states
“the aforementioned couplet is in great respect in the Court of Muhammad Mustafa (saw) (the Chosen One). God, who knows the hidden secrets hidden within the hearts, is witness that even my subconscious never considered any personality to be in any way comparable to the Seal of the Prophet(saw). Allah the Almighty knows better that by writing this couplet – ‘and he is greater in status than before’—I never imagined that I was bringing anyone in comparison with the Holy Prophet(saw). Rather, what I said was that Muhammad(saw) has descended—that is his second coming has taken place. This is the belief of all Ahmadi Muslims. It is neither by the way of incarnation nor by the transmigration of souls, but is the descent which is his spiritual manifestation as Allah has mentioned in the Holy Quran :
Surely every hour that follows is better for thee than the one that precedes.(Chapter 93 verse 5)
By virtue of durud sharif and noble deeds, not only is such a believer blessed, but the status of the Holy Prophet(saw) is also raised and would continue to be raised because there is no limit to God’s bounties. Therefore, I have said only that the blessings and munificence of Muhammad Mustafa(saw) are descending once again, and that his descent can only mean that his glory is being manifested more than ever before. No other person is mentioned in this couplet, in fact, the final couple of the poem is:
“that is Hazrat Mirza Ghulam Ahmad(as) has attained the status of the Promised Messiah as a consequence of his complete submission to, and perfect followership of, the holy Prophet Muhammad(saw) (Al Fazl, August 13, 1944).
In the time of 2nd Qadiani-Ahmadi Khalifa, he removed this couplet and apologized and Musleh Maud said some people can misunderstand this. The 3rd Qadiani-Ahmadi Khalifa said if it was read in the presence of MGA the poet would be removed from the Jamaat. The 2nd Qadiani-Ahmadi Khalifa has made it clear that anyone who thinks that MGA is greater is a disbeliever. 
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On Page-4, Akmal says that MGA said “Jazak amula Khair”.
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Mirza Nasir Ahmad at the National Assembly
22:36 time stamp
At the 1974 NA (National Assembly), Mirza Nasir Ahmad denied that the poem of Akmal was read in front of MGA, that was disproven, they Mirza Nasir Ahmad denied that it was published in MGA’s time, that was also disproven by Yahya Bakhtiar (22:36 time stamp), and it was proven that Mirza Nasir Ahmad contradicted himself.
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1988
In the famous 5-volume commentary of Malik Ghulam Farid (MGF), which was published in 1988. MGF admits that this verse only means, that the message of Muhammad (Saw) wasn’t only for the Arabs, it was universal, however, he again asserted that MGA was the second coming of Muhammad (Saw)(nauzobillah).
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Links and Related Essays
Noorudin didn’t care if Mirza Ghulam Ahmad claimed even law-bearing prophethood
Click to access splitahmadiyyamovement.pdf
“Islami Qurbani” by Qazi Yar Mohammed (1920) Printed at Riaz-e-hind Press, Amritsar, District KANGRA
http://wiki.qern.org/ahmadiyya/organisations/qadiani-claimants/abdullah-timapuri
Click to access Truth-about-the-Split.pdf
The Causes of Internal Dissensions in the Ahmadiyya Movement, By Khwaja Kamaluddin, 1914
Maulvi Abdul Karim claims Prophethood per MGA, Maulvi Amrohi disagrees
https://ahmadiyyafactcheckblog.com/2019/01/13/what-is-arbain-a-book-by-mga-and-his-team-of-writers/
In 1891, when MGA made his big claims, he denied prophethood–Mufti Sadiq was heavily involved
Mirza Ghulam Ahmad was accused of claiming prophethood in the 1879–1884 era
Mirza Ghulam Ahmad was considered a Kafir in 1884, before his wildest claims
Some rare books from the 1901-1902 era, which refute MGA’s claim to prophethood
Maulvi Sanuallah acknowledges that MGA claimed prophethood in Nov 1901
Mirza Sultan Ahmad, Son Of Hazrat Mirza Ghulam Ahmad, On Finality Of Prophethood
“Eik Ghalti Ka Izala” aka “Correction of an Error” was re-published on March-1-1914
A few months after becoming Khalifa, Mirza Mahmud Ahmad waffled on his father’s prophethood
MGA explains how he misunderstood his prophethood in 1880 and was confused for 20+ years
Noorudin didn’t care if Mirza Ghulam Ahmad claimed even law-bearing prophethood
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