Intro
MGA lied about his revelations, these were the side effects of opium use. In this entry, we have found some interesting data on this very topic.
Continue reading “Mirza Ghulam Ahmad was getting lots of strange revelations in 1883”
Intro
In 1902, MGA issued a fatwa for Ahmadi’s wherein he told them to stop praying behind Muslims (See Arbaeen, Vol. 3, P. 28; “Tuhfa-e-Golarwiah”, P. 27, Mirza Ghulam Qadiani).
I have posted roughly 10 additional quotes in the below.
In 1912, Mahmud Ahmad and Mir Nasir Nawab were in Mecca as they both performed Hajj(See Truth about the Split, page 157). Mahmud Ahmad claims that Mir Nasir Nawab was told by the Khalifa (noorudin) that it was OK to read prayers behind non-Ahmadi Imams whilst in Mecca, and all the Ahmadis did so. However, Mahmud Ahmad only did it since it was ordered…he wasn’t sincere…hence, he re-did all of those fake prayers (See Mahmud Ahmad, truth about the split, page 157-160).
In 1948, Zafrullah Khan famously boycotted the funeral prayers of Jinnah.
In Nov-2025, Mirza Masroor Ahmad told Ahmadi’s to avoid saying prayers behind Muslims in Pakistan. However, if you get stuck, recite Istighfar during that prayer, then, go and pray again (See on TikTok and Twitter)(4:38 time stamp)(TikTok too)
Continue reading “The Ahmadiyya fatwa (opinion) on saying prayers behind a non-Ahmadi imam”
Intro
This is an interesting story about MGA and Dr. Mirza Yaqub Baig. This was the doctor who treated Lekh Ram at the Mayo Hospitol in 1897, Lekh Ram died, mostly likely because the Ahmadi doctor allowed him to die. In 1897, Lekh Ram is murdered and the the doctors assistance is an Ahmadi, Lekh Ram was eventually murdered in 1897. Batalvi urged the govt. to search MGA’s house. MGA seemed to have inside information on how Lekh ram died, this seems to have startled the entire Punjab. However, the inside story was that Lekh Ram was taken to the Mayo Hospitol in Lahore after getting stabbed, and the Doctors-assistant who was working that night just so happened to be an Ahmadi. Mirza Yaquub Beg was the young Ahmadi doctor and he shared all of the info with MGA, in terms of where Lekh Ram was stabbed and etc. And he boasted and gloated and was happy that Lekh Ram died (see pages 10-14). Also See the ROR of 1984 for the story.
The story
“The heartfelt connection which the Promised Messiah had with me is known to everyone familiar with those times. When I took the final medical exam [to become a medical doctor] in 1897, he prayed for me, and received a revelation: ‘You have passed.’ Upon this, he said to me, and even wrote it in Haqiqat-ul-Wahy,: ‘As there is very close relationship between me and Yaqub Baig, this is why I have been addressed in the revelation [as ‘you’] whereas Yaqub Baig is meant.’
Then the affection and kindness of the late Maulana Nur-ud-Din, khalifat-ul-Masih, is known to everyone, that he always considered me as his son. From the beginning of our connection he addressed me as ‘son’. He maintained this relationship till the end. During his last illness, he would not take food or milk from anyone’s hand except mine or that of Maulvi Sadr-ud-Din. And it is the grace of Allah that the very last sip he took was honey by my hand.
As to the late Maulvi Abdul Karim, it was the Promised Messiah himself who designated me as his brother, and Maulvi Abdul Karim treated me with fraternal affection till he breathed his last.
I cannot sufficiently thank Allah that He, the Almighty, provided me with so much opportunity to serve all these three elders during their lifetimes, and at the time of their final, fatal illness Allah granted me to serve them as their medical doctor.” (Paigham Sulh, 22 August 1917, p. 5)
Note that it is not in Haqiqat-ul-Wahy, as stated above, but in his book Nuzul-ul-Masih (p. 223, Ruhani Khaza’in, v. 18, p. 601) that Hazrat Mirza Ghulam Ahmad mentions his revelation about Dr Mirza Yaqub Baig as ‘You have passed’.
Continue reading “Mirza Ghulam Ahmad and Dr Mirza Yaqub Baig–who became a Lahori-Ahmadi in 1914”
Intro
Just posting quotes here from “Surma Chashm Arya” (published on September-20-1886, see cover page and page 260)(Lead-ore Collyrium for the eyes of the Aryas). This is from an era wherein MGA was a “Wahabi” aka ‘Ahl-e-hadith” type of Mullah. In this book, MGA was denying the miracle of the splitting of the moon and calling it a rare natural phenomenon (See Bro Imtiaz) like Male goats giving milk, a rat being created from the mud, and a male man breastfeeding his children. The price is listed on the bottom of the cover page as 1 rupees and 12 annas for 196 pages, this is interesting since MGA was charging so much for the “Barahin” and stopped it but still published another book for sale, while he was supposed to write 300 arguments in the support of Islam.
At the end of this book, MGA issued his 1-year-challenge/mubahila. Maulawi Muhammad Husain Batalvi devoted about 14 pages of his paper Isha‘atus-Sunnah Vol. 9 No. 5 and No. 6, pp. 145-158) to this book and instead of reviewing it he gave quotations which he said spoke for themselves. He asked every Muslim to buy ten or twenty copies of the book for distribution amongst the Hindus so that the hostile activities of the Arya Samaj against Islam might be checked.”””” (dard, page 158). Dard’s notes on this book began appearing in the ROR of Dec-1939 and was converted into book form a few years later. This book is also mentioned in the ROR of May-1941. In Ruhani Khuzain vol.2, this book starts at page 47 and end at roughly 340. Roughly a 300 page book and was published in September of 1886.
He also talks about the delay in the publishing of the Barahin, and even promises the Barahin-i-Ahmadiyya Vol. 5 to be published soon (this was published after MGA died, since it was a failed promise). He says that BA-5 will be published after Siraj-e-Munir. MGA also discusses his written debate with Murlidhar.
The topics discussed in this book are:
- The miracle of the splitting of the moon by the Holy Prophet Muhammad, peace and blessings of Allah be upon him.
- Is salvation eternal or a limited phase?
- The soul and the matter, whether they are uncreated and eternal, or they have been created by God.
- Comparison between the Holy Qur’an and the Vedas (the sacred scripture of the Hindus).
The book also contains a challenge in the form of a Mubahila (a prayer duel to prove the truth of a religious doctrine). It closes with a prize of Rs 500/ – for anyone who could refute satisfactorily the proofs adduced by MGA in the book Surma Chashm Arya. This book carries the details of a debate between MGA and Lala Murli Dhar, Drawing Master (an Arya Samajist), which took place on 11 to 14 March 1886. At the end of the book, MGA invited the whole of the Arya Samaj to a comparative study of the Vedas and the Holy Quran and then suggested another way of settling the dispute by engaging in a Mubahalah (Prayer Duel). MGA extended an invitation to the non-Muslims to come to Qadian so that he might show them heavenly signs in favour of Islam and he offered to bear all the expenses for anyone who was prepared to come to Qadian and stay for at least 40 days.
In 1885-1886, via Surma Chashmay Arya (RK-2, pages 175-181, via Essence of Islam, V-2, page 35), MGA said that a Wali possessing the capacity for vision, using his mind, can appear to another person, at a distance of hundreds of miles in a state of complete wakefulness without his body moving from its place. MGA alleged that the author of Futuhat and Fusus (ibn Arabi)(and other great Sufi’s also experienced this, however, MGA alleges they he didn’t need their testimony, he has his own experience which taught him about this phenomenon. Also read about Mirza Ghulam Ahmad and Wilayat e Takwini, how MGA asked for help from Muhammad (Saw), NOT ALLAH! MGA also worshipped at graves and approved of his own worship. In Surma-e-Chasham-e-Arya page 223-arabic and RK-2, page 278-Urdu, MGA and his team of writers alleged that there are animals and plants on the moon. In this book, MGA discussed the fire that Allah made cool for Ibrahim (as).
You can listen to the audio book herein. We have an older edition of Surma Chashm Arya which can be downloaded herein. Surma Chashma Arya. The Gospel of Barnabas was also mentioned in this book. In 2026, our sister site, khatam.info created an AI translation of Surma Chashmay Arya, it can be downloaded herein, it covers pages 57-324.
Intro
MGA only did written debates. He wasn’t capable to even have any type of intelligent conversation with. MGA had his first debate with a Hindu, and didn’t even properly finish the debate, MGA and his team then wrote about the entire scenario in Surma Chashm Arya. This written debate is also mentioned in the ROR of Nov-1939, Dec-1939 and May-1941.
Continue reading “Mirza Ghulam Ahmad’s first debate–1886, a written debate with Murlidhar”
Intro
This blog and research group has been in existence for almost 2 years now. We are pro-muslim, however, we don’t have any issues working with Atheist, Christians, Hindus or whatever. We wanted our readers to understand that most Ahmadi’s who become Atheist see Muslim’s as worse then Ahmadi’s. They see Ahmadi’s as better, and Muslims as terrorists and etc. These are facts. These facts have been experienced through 15 years of online presence and 100 years worth of research on Ahmadiyya.
Ex-Ahmadi-Atheist hate Muslim’s
Just be careful out there, per the Ex-Ahmadi-new-Atheist, Muslims are the bottom of the evolutionary scale. They see Ahmadi’s as better off, in fact, Nabeel Qureshi (ex-Ahmadi Christian) never directly criticized Ahmadiyya, he blamed Islam. Another Ex-Ahmadi-new atheist, Reason on Faith, he blames Islam, not Ahmadiyya.
We blame the MGA and his sons
Ahmadiyya is something unique, Islam cannot be blamed for it. Ahmadiyya comes from capitalism, under British capitalism, any citizen of British India was allowed (even congratulated) for calling Islam as stupid and needing reform. Thus, the Mirza family business was launched. Under the Mughal Empire, MGA and his family would have never been allowed to open this type of business.
Intro
MGA only had 5 official debates, however, it should be noted that there weren’t any unofficial debates. Listen to Bro Imtiaz explain this historical mistake herein (2:50:15 to 2:52:00). Bro Imtiaz explained how top Muslim scholars were misled to believe that MGA had many debates with Christians and was a top debater in the 1875-1884 era, these were historical mistakes that were taken forward. Even Muslims like Dr. Israr (2:15 time stamp) and many others, who are constantly getting clipped by Razi and other Ahmadi’s, made these historical mistakes. Even the elders of Adnan Rashid were misled and told that Barahin-i-Ahmadiyya was a good book, however, in reality, in 1884, Mirza Ghulam Ahmad was immediately takfired by his own Ahl-e-Hadith people.
Nevertheless, were there any unofficial debates? The only one I can think of is MGA’s confrontation with Syed Nazeer Hussain of Delhi in 1891. This debate was supposed to happen, however, it was stopped as soon it started and British Police dispersed the crowd and moved MGA and his 12 disciples to safety. Thus, it wouldn’t be an official debate.
Lastly, ee all know that MGA was unable to have oral debates with anyone, he stuttered terribly into his 50’s, his Arabic was horrendous, and most of his speech was unintelligible. MGA’s team did most of the writing on behalf of MGA anyway. Further, Maulvi Abdul Karim Sialkoti was MGA’s mouthpiece, with Syed Muhammad Ahsan Amrohi working behind the scenes editing arabic and etc. In the below, you will notice that MGA only debated 1 Christian (Athim) in his entire life, and even that was a written debate. MGA debated one Hindu (Murlidhar) and 3 Muslims.
Continue reading “Mirza Ghulam Ahmad had 5 official written debates, NO ORAL Debates”
Intro
In Oct-1891, MGA and his team were in Delhi and looking for Muslims to debate. On Oct-2-1891, they began publishing announcements and inviting Maulawi Muhammad Nadhir Husain to a debate. Another announcement was published on 10-7-1891 and then 10-17-1891. The debate itself was held on October 20, 1891, in the Jami‘a Masjid, Delhi, where more than five thousand people gathered. MGA went to Jami‘a Masjid, Delhi with 12 of his disciples. There was a European Superintendent of Police with a Police contingent watching the entire situation (See Hidden Treasures).
The debate barely lasted a few minutes. At the very beginning of the engagement vs. MGA, Maulavi Muhammad Nadhir Hussain declared that MGA did not believe in miracles, the Mi‘raj and angels and, therefore, he was an infidel and no discussion was possible unless he answered the charges first. At this point, MGA read out a manifesto of his beliefs, which clearly contradicted his books, Maulavi Muhammad Nadhir Hussain refused to accept MGA’s explanation, the police then forced all the people to leave the Jami‘a Masjid, Delhi, they then escorted MGA to safety (See Hidden Treasures). Ahmadiyya sources alleged that the crowd was so hostile and many had stones in their pockets and some were armed with sticks and knives.
MGA and his team wrote three letters to Maulavi Muhammad Bashir dated October 21, 22 and 23, 1891, and the following points were further laid down:
(1) the debate should begin after the Friday prayer at Hadrat Ahmad’s house,
(2) Maulavi Muhammad Bashir would write the first paper,
(3) Maulavi Muhammad Bashir would bring only one man with him,
(4) Maulavi Muhammad Hussain Batalvi and Maulavi ‘Abdul Majid would not be allowed to take part in it; and
(5) not more than five papers would be exchanged.
It should be noted that it was not agreed that the papers would be written in the meeting.
The debate started on October 23, 1891, on Friday. Maulavi Muhammad Bashir quoted in his paper five verses of the Quran to show that Jesus was still alive in the flesh. However, on 10-28-1891, MGA abruptly leaves the debate. MGA breaks his own contract, which is a serious crime per the Quran. Only 3 arguments had been put forward by Maulvi Muhammad Bashir Bhopali and no response had been given by MGA and his team. MGA flees to Patiala wherein his father-in-law was ill, however, Mir Nasir Nawab hadn’t accepted Ahmadiyya yet. Patiala was 157 miles to the west, about halfway home towards Qadian (see Dard).
This book carries a series of letters Muraslat No. 1, on page 221 onward that passed between Maulavi Muhammad Bashir and Maulavi Syed Muhammad Ahsan. Then on pages 483-507, under the heading of Muraslat No. 2, the letters passed between Munshi Bubah Shah, Munshi Muhammad Ishaq and the same devoted follower Maulavi Syed Muhammad Ahsan. They exchanged two letters. Maulavi Syed Muhammad Ahsan in his letter dated September 12,
1891, responding to the letter dated August 30 of Munshi Bubah Shah, discussed at length the points raised by him, specially the one in which Munshi Bubah Shah accused Mirza Ghulam Ahmad arrogating to himself the status of Ibnullah and ranking himself with Jesus Christ the son of God. Maulvi Muhammad Bashir Bhopali mentioned 4:159 as a main argument that Esa (As) was still alive.
This entire written debate scenario was published by MGA in 1905 under the heading, “Al-Haq Mubahathah Dehli (1891)”. Months after the debate, Muhammad Hussain Batalvi wrote about it in his newspaper, the Ishaat us Sunnah. Dard mentions this incident on page 297-299. This debate is also mentioned by Maulvi Sanaullah in 1923 via “Tahrik-e-Mirza“. Muhammad Basheer bin Hakeem Muhammad Badr-ud-deen Sehsawaanee, born in 1250 AH, the famous author of the book Siyanatul Insaan an Waswasat ash-Shaikh Dahlaan. He died in Delhi 1326 AH/1908 CE (See Tahrik-e-Mirza). The Lahori-Ahmadi’s allege that MGA used 65:10-11 as he argued against the physical descent of Eisa (as)(see Mujadid-e-Azim, online enlglish abridged version, pages 404-405).
Continue reading “MGA lost the debate with MOLVI MUHAMMAD BASHIR BHOPALI (1891)”
Intro
A large percentage of Ahmadees (at least those in India and Pakistan) are descended from someone who converted to the Ahmadiyya Movement during Mirza Ghulam Ahmad’s life. These early converts are very much respected in the Ahmadiyya Movement and are generally considered pious and saintly. Their descendants are usually very proud of them and the Ahmadiyya Movement makes sure (by various means) that the families of these early converts take pride in them. It would be very difficult for an Ahmadee to believe that such a pious
and respected ancestor was wrong in his judgment of Mirza Ghulam Ahmad. Therefore, even if an Ahmadee is presented with proofs of Mirza Ghulam Ahmad’s falsehood, he/she does not open his/her mind to this possibility because that would mean believing that his/her early convert ancestor was befooled.
Even if an Ahmadee begins to see wrong in the Ahmadiyya Movement, he/she has to deal with certain psychological phenomenon that may prevent him/her from concluding that the Ahmadiyya Movement is false. This has already been discussed, in the section devoted to the theory of cognitive dissonance, so I will discuss it no further.
“The Dread of Darkness and Damnation”, it is difficult for Ahmadees to deny Mirza Ghulam Ahmad since they believe him to be a prophet and think that rejecting him will lead to spiritual darkness and damnation.
The cult-like and clan-like nature of the Ahmadiyya Movement and attachment to the Ahmadiyya social network. Although I discussed this earlier as well, in the context of pioneer converts, I will discuss this some more here because this reason has become stronger since the time of Mirza Ghulam Ahmad. The Ahmadiyya community functions with a sort of tribal or clannish culture. The characteristics of the Ahmadiyya Movement listed below
cause its members to be highly dependent on interaction within, and approval of, the Ahmadiyya community and unable or unwilling to move out of the community. These characteristics impede rational inquiry and control hearts and minds, thus effectively holding member loyalty.
ο The Ahmadiyya Movement functions under the khaleefah’s autocratic rule and has a strong authoritarian structure; there is strict regimentation; criticism and deviant behavior are punished and/or condemned; independent and creative thinking is discouraged. (This is a characteristic typical of cults and fascist organizations.)
ο The Movement engenders among its members a personal emotional attachment with, adoration for, and devotion to the leader, i.e., the khaleefah. The khaleefah personally fosters this through private audiences. (This was true till the fourth khaleefah but I do not know how the system has been working under the fifth khaleefah.)
ο The Ahmadiyya community is isolated from the rest of the Muslim world (and also, in general, the rest of the world) in terms of social connections. Two of the major devices that create this isolation are the Ahmadiyya Movement’s prohibition for its members to perform congregational prayer with non-Ahmadee Muslims and the prohibition against marriage with non-Ahmadee Muslims.
ο The Movement demands heavy involvement in Ahmadiyya community activities; there is pressure to serve the Movement and guilt induced for not being more involved. (This is a characteristic typical of cults.)
• Lack of attractive alternatives to the Ahmadiyya Movement.
Even if an Ahmadee considers leaving the Ahmadiyya Movement, he/she may hesitate due to not being able to find a place to go to. That is, he/she may not find a satisfying version of Islaam in non-Ahmadee Muslim circles and may not want to abandon Islaam altogether. Even if he/she is bold enough to entertain the thought that Islaam might be false, he/she may not know of an acceptable alternative to Islaam.
See—Nuzhat Haneef, pages 368-369
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