August 2019

“Ahmad, The Messenger of the Latter Days”, Part-1, by Mirza Basheer ud Din Mahmud Ahmad (1924)

We found another rare Ahmadiyya book. This is “Ahmad, The Messenger of the Latter Days, Part-1, by Mirza Basheer ud Din Mahmud Ahmad (1924). It was published from Qadian, but it was also available from Madras, India. The book could also be ordered from Chicago and London. This specific book has never been available on the website.

The full book
Ahmad The Messenger of the Latter Days

Some brief notes
—They were so embarrassed by MGA’s dozy eyes, they were forced to edit them.

—Mirza Basheer ud Din Mahmud Ahmad acknowledges that all Ahmadiyya documents always wrote MGA’s birth date as 1839 or 1840.

Links and Related Essays

Click to access reviewreligionsenglish1908.pdf

Happy Birthday to You Mirza Ghulam

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian


Riots in Qadian after the boundary commission gave Gurdaspur to India-1947–200 Ahmadi’s killed?

We found an important government level document which reports rioting in Qadian after the Khalifa left for Lahore.  There is another story that is similar, it is about how a Sikh murdered an Ahmadi in 1947.  This report tells us that 200 Ahmadi’s were killed.  What is strange about this, is the fact that it was never reported by Ahmadi sources.  These murders seem to have happened after the Khalifa and his entourage left for Lahore.


Links and Related Essays


#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

The Review of Religions, January of 1940

Dear readers, my team and I have another piece of Ahmadiyya history, the ROR of January 1940.  This essay quotes the famous “Truth About The Split” written in 1922 and translated into english in 1924.  The editor is A. Q. Niaz, B.A.  We are unsure who this is.  Read other OR entries here:

ROR, January-1940

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam


The Al-fazl of 11 June 1952

We have found a story from 1952.  We are not sure what to do with it yet.  Nevertheless, the story is as follows, In Alfazl Akhbar of 11 June 1952, a statement of a fact, On page 4 there is 4th installment of “Ravayat e Mahmood” told by Hazrat Amirul Momaneen (mirza Mahmood Ahmad, the Khalifa) and compiled by Malik Fazal Hussain Sahib Ahmadi Mahajar. In red box, as it is 4rth instalment so the number given to this particular narration is 35, it says:

“Hazrat Masih Maoud (mirza Ghulam) told us that his father (mirza Ghulam Murtza) age was 85 years at the time of his death. He was suffering from Paytchesh (intestinal disease loose motions, Ishaal, Haiza). So he arranged the toilet (Pakhana) near his bed (charpai). He was just getting up for relieving himself (defecate) and his servant offered his help to support him, but he (mahmood father) pushed him back and said that he was not that far gone that you are offering me support. After relieving himself from defecation, to lie down, he overcame by the last moments (nazaa), he still had some energy to direct himself to Hazrat Masih Maoud and said, “Look that is the one called Ghulam Ahmad” (dekho iss ko ghulam ahmad kehtay hain) it was time of gherghra, last moments.

alfazl 11 June 1952

Links and Related Essays

Al-Fazl Newspaper

Hazrat Mirza Nasir Ahmad

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam

Who is Maulvi Yar Muhammad?

Watch my Tik Tok video on this herein. Maulvi Yar Muhammad was the fanatical Ahmadi who seems to have converted to Ahmadiyya after 1905 (roughly). Per Ahmadiyya sources, Maulvi Yar Muhammad would jump prayer lines during prayers and stroke MGA’s entire body in a sexual way. He was also a teacher of sorts for Mirza Basheer ud Din Mahmud Ahmad. In 1922, Mirza Mahmud Ahmad (The Khalifa) mentioned Yar Muhammad 5+ times in his book “Aenas-Sadaqat” aka “Truth About the Split”, he mentioned how Yar Muhammad had opposed Ahmadiyya by 1911, he also wrote that Yar Muhammad was crazy in his Tafsir. Further, Mahmud Ahmad was calling Esa (As) as crazy and then gave Yar Muhammad’s name as an example of pious people who are crazy. When MGA  spoke or delivered lecture he had the habit of motioning his hand towards his thighs. When he moved his hand in this manner Maulawi Yar Muhammad Sahib jumped up and came close to him. When asked why he did so he would say the Promised Messiah (on whom be peace) had gestured him to come close to him. Thus was his obsessive love for the Promised Messiah that he even considered his reflex actions to mean a beckoning gesture. He seems to have left Ahmadiyya by 1911 and opposed the Khilafat of Noorudin, by 1920, he wrote his famous book on Ahmadiyya issues, in this book, he explains how MGA’s prophecies failed.

He is sent by MGA to pickup tonic wine from Hakim Muhammad Hussain Qureshi from Lahore.


Yar Muhammad would jump lines and sexually stroke MGA all the time in the Masjid Mubarak.+

The reference from Seeratul Mahdi

It is written on page 268, volume 3 of Seerat-ul-Mahdi:

“Dr. Mir Mohammad Ismael narrated to me that Huzur (i.e. MGA) always used to stand up to the right side in the first row near the wall during the prayers in the old Masjid-e-Mubarak. Imam [Prayer Leader] used to stand alone in the Hujra [small chamber]. Then, it so happened that a person became lunatic and started to stand up near Mirza Sahib and began causing him trouble during the prayers. Whenever he could only manage to get a place in the back rows, he would still jump several rows during each Sajdah [prostration] in order to come closer to Huzur (i.e. MGA), and caused him trouble. And before the Imam could finish prostration he would go back to his place. Fed up from this inconvenience, Huzur (i.e. MGA) started standing near the Imam in the Hujra, but the gentleman still continued reaching there too and still caused inconvenience. Mirza Sahib used to stand right behind the Imam in the first row during the Friday and Eid Prayers. That handicapped person, who was otherwise very sincere and was expressing his love according to his perception, inappropriately used to caress the body of Mirza Sahib with his hand to obtain Taburrak [blessing].”

MGA was enroute to Sialkot, he arranges to meet Hakim Muhammad Hussain Qureshi. Yar Muhammad seems to be there too.
June 1908

He is totally missing from the scene when MGA died.

He had opposed the Khalifa at Qadian and made claims of a divine appoinment. He seems to have done this around the same time that Maulvi Abdullah Timapuri made his claims.

He writes a book called “Islami Qurbani” wherein he writes strange and sexual things about MGA.
Ishtihar No.34 published by Qazi Yar Muhammad, B.O.L, Pleader, Noorpur District Kangrah, India in July 1922

Qazi Yar Muhammad BOL Pleader, one of the closest friends and a so called sahabi of Mirza sb, in his Ishtihar No 34 says Mirza Ghulam Qadiani had died of cholera and plague epidemic was responsible for his illness. The relevant portion of Ishtihar No.34 is as under:

“As on today we hear the objection from the opponents that Mirza sb died of epidemic Cholera and Ahmadis reply that he did not die of cholera. In my opinion, Mirza sb,s death with epidemic Cholera and not by plague was the proof of the manifestation of that twice hidden power in whose hand is every order. And this very hidden power had revealed that epidemic plague was sent into the illness of Mirza sb.” 

The scans

Mirza Masroor Ahmad mentions Maulvi Yar Muhammad in his Friday Sermon of 8-7-15, he explains how Yar Muhammad would jump lines in prayers and sexually fondle MGA regularly.  He also explained how MGA would gesture to his thighs and Yar Muhammad would approach him lay on him immediately.

Some books that he wrote
Ishtihaar No 34 hay yaar Mohd
Ishtihar 27 yaar Mohd
Ishtihar 34 Bay Amirul Momaineen Yaar Mohd
Ishtihar 34 Daal Jawab A Sheerin Yaar Mohd
Ishtihar 34 Yay Yaar Mohd
Ishtihar No 6 Yaar Mohammed
Ishtihar No 34 Zay Yaar Mohd
Ishtihar Tract 34 Toay
Ishtihaar 34 Islami Qurbani geem
_____________________________________________________________________________________________His opinions on MGA’s failed prophecies


Qazi Yar Muhammad was one of the closest mureeds of MGAQ. He is the one who use to stroke the body of MGAQ during prayer to get blessing from his body. He was deputed by MGAQ to bring Tonic Wine from famous Plommer’s Wine shop Lahore. He was an educated person having qualifications of BOL and was working as Pleader, most probably in a court of Law. This was the same Qazi Yar Muhammad who told us that Yallash commits sex (Rajooliat) with Mirza sb. However, it seems that he was not in good relationship with other elders of Jamaat after the death of MGAQ, hence his name was not included in the list of 313 so called sahaba of MGAQ.

Through the courtesy of our most learned member Jamal Musa, we got a rare writing of this Qazi Yar Muhammad titled as Ishtihar No.34. This is interesting and throws light on the internal affairs of Jamaat Qadianiyyah after MGAQ. The ishtihar was published in 1921 from his native town Nurpur district Kangrah and has been summarised below:-

There is a piece of poetry in the beginning of ishtihar. QYM has described the death of his wife in this poetry. He tells us of his wife’s 12 days long illness and subsequent death due to Tuber clauses and abortion during his third child’s birth.

I have predicted my third son but now i came to know of its interpretation that the third child would be born from some other wife. Every body who flouted me had died. Khawaja Kamaluddin once said to Syed Muhammad Hussain, had this Yar Muhammad not been suffering from mental illness (JUNOON) we would have made him our Khalifa.

Hazrat Masih e Moud (MGAQ) had committed a mistake of endeavour (Ijtihadi Ghalati) on the ilham of MUSLEH MAOUD. The ilham was about a spiritual son but he misinterpreted it to be the physical son. Similarly Hazrat sb misunderstood the ILHAM of Marriage with Muhammadi Begum. Ilham of Muhammadi Begum could not materialize in a litreral sense. It would have been better if Mirza sb would have interpreted this prophesy by declaring Molvi Abdul Karim and Molvi Nuruddin to be his heavenly spouse like he did in the interpretation of two angels. These mistakes speak of the fact that prophet is from amongst the human being. Here NAUZUBILLAH, he says similar mistakes to understand Ilham were also made by the holy prophet pbuh. (Astaghfirullah).

Allah is the husband (ZAUJ) of every prophet. This means the prophet has got spiritual perfection. Based on supernatural things happened to me and the dreams I saw and the circumstances i was in, I claim that I am the spiritual husband of Mirza sb. Mir Nasir Nawab did not want Mirza sb to marry his daughter Nusrat Jehan but he has to give consent to this.

I have been offering prayers behind non ahmadis and have also attended their funeral prayers. It was not the order of Mirza sb it was confined only to those who excommunicate ahmadis. I have been a follower of Mirza sb during his life time but I did not take Bayat of any of the khalifa after him. Now when my wife was about to die it was feared that no body would attend her funeral prayer. I sought permission from Khalifa Mirza Mahmoud for burial of my wife in Bahishti Maqbara against payment of 40% of his property but to no avail. Although I was ready to spend huge sum of money for her burial in Bahishti Maqbara yet I don,t believe that salvation only depended in burial there.

Then I prayed Allah to let my wife reach our home town Nurpur alive before her death. So by the grace of God we reached there and some 200 peoples attended her funeral despite opposition of some of ahmadis.

As of today, we have been listening from opponents that Hazrat sb has died of cholera. The response of ahmadis is that he did not die of cholera. Whereas in my opinion the death was caused by cholera and not by plague, was because of that hidden power in whose hand is every mandate and who had revealed that during the illness of Mirza sb, a calamity of plague was sent.

Whatever news is given by Allah is fulfilled to the extent of only its revelation, like Hazrat sb,s ilham that a son would be born to Molvi Nuruddin. That son Abdul Hameed was born to him but what pleasure did he give to Molvi sb? rather he died without doing anything useful just after the death of Molvi sb. Similarly, Mubarak Ahmad (son of MGAQ) has died.

Before sending this Ishtihar to press I happened to meet Babu Zahiruddin who gave me a tract titled as Altabligh. In this tract he explained Ilham of hazrat sb regarding his marriage with two women , BAKAR WA SAYYAB one being a virgin and the other a widow stating that Mirza sb erred in interpretation of this ilham thinking it to be of Muhammadi Begum whereas it was about Nusrat Jehan his second wife who came to him a virgin and made a widow after his death. He proved rightly that Mirza sb misinterpreted this Ilham however, he gave a very weak explanation of revealed words “YARUDDU HA ILAIKA” meaning she shall be reverted to you.

I do not accept Mirza Mahmoud to be Masleh Maoud because he was not born within a fixed period of pregnancy after this Ilham. Has it been a physical son then a male child would have born not a girl In first pregnancy.

Till last breath of his life, Hazrat Masih e Maoud had a pain in his heart that these two prophesies (marriage with MB & Masleh Moud) were not fulfilled in its real sense.

This can be clarified in the light of another ilham of hazrat sb (MGAQ) that “your time is near and we will vanish your humiliation. Now how will Mirza Mahmoud defend this ilham to have been fulfilled, he would only say that we do not mention these prophesies any more hence things causing humilation to Mirza sb have vanished. If you ask Molvi Muhammad Ali he would say Masleh e Moud would born in Sixteenth century (hijri) and would bring Muhammadi Begum back to life and in this way the humiliation of Mirza sb would vanish.

I want to remind Mirza Mahmoud that Molvi Nurudin had presented his khilafat to me through Khwaja Kamaluddin and you presented your khilafat to me at the time of death of my wife But I keep much hopes in you. I want to tell you that you can not do anything merely by frequenting between Kashmir and Delhousie like a kitten.

If I were to be sick for 3 weeks I would loose my faith in Khilafat and my prayers, what are you thinking about. Jamaat would not go with you nor it went with Molvi Nuruddin. Don,t rely on arrogant Akmal who misguides you by calling you Masleh e Moud just to tease Khwaja Kamaluddin. Burden of Jamaat lies on your neck and on the neck of Molvi Muhammad Ali. Remember the last year,s incident of Delhousie. If you want to do something you reply to my writing and get yourself relieved.

After the death of my wife I have been living alone and have handed over my children to my sister. I spend my time in court work, writing replies to letters, authoring book, security and repair of my houses, cooking food etc. These are all the works which i have to do myself. After getting tired I lie down on charpoy after evening. Mostly add two prayers and offer night prayers after taking sleep of early part of night.

No photo description available.
No photo description available.
No photo description available.
No photo description available.
_____________________________________________________________________________________________He would dig up dead bodies
pdf page 273/316
Narration no. 893

“Qazi Muhammed Yusuf Peshawari narrated to me in writing that there was a time when mgaq used to stand with Molvi A Karim sialkoti in the small room on the west side inside Mubarak Mosque. But when in 1907, the mosque was extended, that room was demolished. THE REASON FOR STANDING INSIDE THAT SMALL ROOM WAS THAT PROBABLY QAZI YAR MUHAMMED USED TO BOTHER mgaq.

Humble one states that qari Yar Muhammad was a very sincere person but he was mentally imbalanced, because of that he used to feel / grope mgaq’s body and was a source of pain and discomfort ”
Links and Related Essays—the-expected-mahdi


#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

Who is Qazi Muhammad Zahuruddin Akmal? (1881–1967)

Qazi Muhammad Zahuruddin Akmal was a pawn of Mirza Basheer-ud Din Mahmud before and after his Khilafat, he was never a Qazi (Judge), this was a name that was given to him out of respect. He was born on March 25, 1881 in Goleki, Pakistan, he was the son of an Maulana Imam ud Din (it is unclear whether he was an Ahmadi or not. He went to a mission-school in Gujrat, Pakistan for his schooling starting in 1895, by 1897, he matriculated, he then traveled to Qadian and signed the bait form. He grew up to be a hard-core Qadiani-Ahmadi and was willing to do anything to please the Mirza family. He was a sickly-man. He barely matriculated, he never went to college, he was sick all the time!! In 1906, he moved to Qadian and became an assistant editor of the Al-Badr, he wrote a few books while at Qadian, “Tasdiq ul Maseeh”, “Zahoor Ul Maseeh”, “Zahoor Ul Mahdi”, “Miyar ul Sadiqeen”, “Shahadutal Furqan” and many others. Shortly thereafter, per Ahmadiyya sources, he was transferred to the editorship of Mirza Basheer ud Din Mahmud Ahmad’s magazine, the Tashhidhul Adhhan. As soon as the Al-Fazl started, he was then transferred to the editorship of the Al-Fazl. In fact, Mirza Basheer ud Din Mahmud Ahmad could not have launched this magazine without Qazi Muhammad Zahuruddin Akmal. He went on to be an editor for the Urdu edition of the Review of Religions. In 1926, he was the main editor of the Misbah (Ahmadiyya women’s magazine), which lasted 11 years til 1937. In 1937, Qazi Muhammad Zahuruddin Akmal became the editor of all Ahmadiyya magazines, as management of magazines was centralized. He seems to have retired in 1948.

He was instrumental in starting the Ahmadiyya jamaat in Goleki.

1895 to 1906
It seems that he matriculated and then wrote many essays in support of Ahmadiyya in various newspapers of British India. He wrote many novels also, he seems to have been a novelist.  Ahmadiyya sources tell us that whatever people wanted him to write about, he would do it. By 1904, he had written 4 novels in total.

–He 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.

–He 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:

“Mohammad phir uttar aaye hain hum main
Aagay say hain barah kar apni shaan main”

“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


This poem was quoted in the Al-Fazl many years later
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 Al-fazal wrote that this poem written in calligraphic handwriting was presented to HMGA and he took it with him to his home to show it to his family. In AlFazal article a case was built that (elders of LAM including) Maulana Muhammad Ali, Khawaj 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 HMGA.
He writes:

“Mahmud, the brightest star and crown jewel of prophethood – may God the Benevolent protect him – stood up to deliver an address on the topic of shirk [associating partners with God]. I paid particular attention to his speech. How am I to express it in words? It was an ocean of eloquence, flowing with great force. Undoubtedly, to have such sound thoughts at such a young age is no less than a miracle. In my opinion, this also is a sign of the Promised Messiah’sas truthfulness. This makes evident the grand status and beauty of the moral training he received under the guidance of the Promised Messiahas. (He spoke on matters of spiritual excellences in an extraordinary manner.” (Al Hakam, 10 January 1907) (Swaneh Fazle Umar, Vol 1, pp. 121-122)(see here–

According to the Khalifa, Mirza Basheer ud Din Mahmud Ahmad and per his 1922 book Aenas Sadaqat, Qazi Muhammad Zahuruddin Akmal was the de facto editor of the Tashhidhul Adhhan magazine (See “Truth About the Split”, 2007 online english edition). He also began helping Mirza Basheer ud Din Mahmud Ahmad in editing the Al-Fazl.

March-April time-frame
Qazi Muhammad Zahur-ud-Din published an article in the Tashhidhul Adhhan wherein the Khalifa asserted that MGA was mentioned in the Quran in the famous Chapter 61:6 (Ismuhu Ahmad verse, his name being Ahmad in english)(See “Truth About the Split”, 2007 online english edition).

Mr. Akmal seems to have been a private secretary of the Khalifa, Mirza Basheer ud Din Mahmud Ahmad and corresponded on his behalf with the famous Muhammad Ahsan Amrohi.  Amrohi seemed to be confused about the new beliefs of the Khalifa, he was also very old at this time and most likely vacillating (See “Two sections of the Ahmadiyya Movement” by Muhammad Ali, 1918). By December of 1916, Muhammad Ahsan Amrohi had totally denounced the Khalifa at Qadian and it is unclear whether he became a Lahori-Ahmadi or a Sunni/Shia.

He seems to have also been an editor of the Review of Religions, it is unclear which version, Urdu or English, it was most likely Urdu (See Hidden Treasures).

He moved to Lahore from Qadian, with the Ahmadiyya entourage.

After living in Lahore for almost 10 years, he finally moved to Rabwah.

He died and is buried at Rabwah in Bahishti Maqbara, his funeral prayers were led by the 3rd Khalifa.
_____________________________________________________________________________________________Links and Related Essays

Pakistan National Assembly Proceedings of 1974 against Ahmadis

Musleh-e-Maud: The Prophecy and its Fulfillment


#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

“Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition free download

My team and I have found an older book from Pakistan on the Ahmadiyya Movement. This book has lots of old references and information, we will slowly extract all relevant data. Our brother, @ZakirHussainMDI has been posting quotes from it in 2021 on twitter. An important reference was about MGA eating biscuits from England (waleiti) which were made in pig fat.
_____________________________________________________________________________________________The book

“Qadiyaniat an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition free download
Links and Related Essay’s

Mirza Ghulam Ahmad ate biscuits which most likely had pig fat in them, he didn’t care, they blamed Muhammad (saw)


#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

Did MGA abrogate Jihad in 1900, as he became a prophet

In British-India, after the famous rebellion of 1857, all remaining islamic groups were forced into submission to the British. Sir Syed Ahmad Khan wrote that Jihad wasn’t legal, the Ahl-e-Hadith movement also wrote that Jihad was not allowed against a government that allowed religious freedom (See the comments by Syed Muhammad Hussain Batalvi in his newspaper, ahl-e-Sunnah in the 1880’s). In fact, MGA was also a member of the ahl-e-hadith aka Wahabi’s, they even arranged his second marriage in 1884 and read the Nikkah.

Historically, MGA and his team wrote “The British government and Jihad” and had it published on May 22, 1900. This is the same era wherein MGA began to realize that he was in-fact a prophet. In this book, MGA forcefully wrote against Jihad. MGA asserted that the commandment for Jihad was time-specific and not forever. MGA seems to have waffled and was purposely unclear.

Right after that book came Arba`een wherein MGA also claims that Jihad is finished from this time forward. MGA then discussed how he stopped Jihad in Tohfa-e- Goldrawiyah. However, Griswold noted in his famous essay vs. Qadianism that MGA had only temporarily stopped Jihad, since the conditions for Jihad were not present in British India. However, MGA quoted the hadith from Bukhari wherein it was written that Religious wars would end during the time of the Messiah. MGA and his team were academically dishonest in this regard, the hadith from Bukhari explains how the Mahdi will convert the world to Islam, the Messiah would convert the Jews and Christians and thus, Jihad would end, and Jizya, since everyone would become Muslim.

However, after WW-2 and the end of British rule (1947), the Ahmadiyya Khalifa authorized offensive Jihad, and thus, totally contradicted MGA, since MGA had claimed that all religious wars had come to an end based on his own advent. The offensive Jihad that was authorized was via the Furqan Force in Kashmir, this was an Ahmadi-only regiment. Ahmadi’s also had control of Azad Kashmir, via Ghulam Nabi Gilkar. Thus, the offensive Jihad of Ahmadi’s took place in Kashmir in 1947-1949. After MGA died, an Ahmadi claimed that MGA was a law-bearing prophet and had abrogated Jihad.

[RK, v. 17, p. 6; approximately first half of the page; Government Angrayzee aur Jihaad](Via Nuzhat Haneef)

“”[The command for jihaad is found in the Quraan, 22:40-41: Permission (to take up arms) is given to those against whom war is made …] But this command was specific to the era and the time; it was not for ever.””

[RK, v. 17, p. 13; starts approximately middle of the page; Government Angrayzee aur Jihaad](Via Nuzhat Haneef)

… I am surprised that, since these days no person kills the Muslims for the sake of [or in connection with] religion, then according to which commandment do they kill innocent people. Why do their maulvees not prevent [or prohibit] them from these improper acts due to which Islaam is defamed. …

[RK, v. 17, p. 15; starts at 3rd line from top; Government Angrayzee aur Jihaad](Via Nuzhat Haneef)

… Look I have come to you people with a commandment which is that from now on the jihaad of the sword is terminated but the jihaad to purify one’s soul [still] remains. And I have not stated this thing on my own. Rather, God intends this very thing. Think about that hadeeth of Saheeh Bukhaaree where it is stated in the description of Maseeh Mau`ood that ‘yada` al-harb’ [he will put an end to war], that is, when Maseeh comes then he will end religious wars. 

RK, v. 17, p. 443; marginal note; Arba`een Number 4, (Via Nuzhat Haneef)

[Marginal note:]“””Allaah Almighty has gradually decreased jihaad, that is, the severity of wars/fighting. In the time of Hadrat Moosaa [Moses] the severity was so much that even accepting faith could not save [one] from being killed and even infant children were murdered/killed. Then in the time of our Prophet, the blessings of Allaah and peace be on him, the killing of children and the old and women was forbidden and then for certain nations, their being saved from punishment was accepted merely by the payment of ‘jizyah’ [a tax levied on non-Muslims for exemption from military duty] in lieu of faith. And then in the time of Maseeh Mau`ood the command for jihaad was entirely abolished.””” (see  Nuzhat Haneef, page 171).

Some commentary from Nuzhat Haneef
“”””The Urdu words that I have translated as “the command for jihaad was entirely abolished” are ‘qat`an jihaad kaa hukm mauqoof kar diyaa gayaa’. I have provided the Urdu transliteration in case some readers suspect that I have used the word “abolish” incorrectly. The Urdu word ‘mauqoof’ means “Stopped; ceased; abolished; dismissed” and ‘mauqoof karnaa’ — the grammatical construct used by Mirza Ghulam Ahmad — means “To stop; to leave off; to abolish; to dismiss” [FEROZSONS, p. 748]. (It is possible to erroneously think that Mirza
Ghulam Ahmad might have meant “suspended” rather than “abolished” since ‘mauqoof’ can have that sense but that sense is found in the construction ‘mauqoof rakhnaa’, not in ‘mauqoof karnaa’.)

• The word ‘qat`an’ – “entirely” – used by Mirza Ghulam Ahmad makes it clear that he means abolishment or abrogation rather than suspension.

• Even if Mirza Ghulam Ahmad did mean that jihaad has been suspended rather than abolished, he is still contradicting his other statement quoted above because that does not even allow suspension.

• Although Mirza Ghulam Ahmad does not explicitly say here that he is the one who is abolishing jihaad, it is obvious that he is the one doing it since he, according to his claim, is the only Divinely appointed prophet present at the time.

• The fact that Mirza Ghulam Ahmad is describing a change in religious commands is obvious from the rest of the passage. He explains how, in the Holy Prophet’s time, the killing of women and children was forbidden.  And he has stated at the outset that he is describing the progression put into effect by God. So, the next thing forbidden is killing of all people, not just women, children, and the old.  In case you still have some doubts regarding Mirza Ghulam Ahmad’s abolishment of martial jihaad, I’d like to point out that he wrote a poem titled ‘deenee jihaad kee mumaanay`at kaa fatwaa maseeh mau`ood kee tarf say’ —

“The Fatwaa of the Prohibition of Religious Jihaad from Maseeh Mau`ood” [RK, v. 17, p. 77; Appendix of Tohfa-e- Goldrawiyah](Via Nuzhat Haneef)


The first and third excerpts above clearly show Mirza Ghulam Ahmad’s position on the Quraanic permission for (defensive) martial jihaad: the permission was for a limited time and Mirza Ghulam Ahmad has now brought a new commandment pertaining to religious wars. The second excerpt shows that Mirza Ghulam Ahmad is against the misapplication of the permission for martial combat. I have no issue with this (i.e., his being against misapplication)
and do not deny that there are writings of his in which he explains the circumstances under which martial jihaad is allowed. (I do not know whether Muslims were, in fact, killing innocent people in Mirza Ghulam Ahmad’s time but if they were I have no problem with Mirza Ghulam Ahmad’s position.)

My issue is that Mirza Ghulam Ahmad was not merely trying to correct a wrong interpretation of the concept of jihaad; he clearly says that he is abolishing martial jihaad, although he himself also said that no teaching of the Quraan can be terminated or suspended. The references already provided show this and I will provide one more a little further below.

But for now let me discuss one other issue brought up in the quotation above, in the last excerpt. In this passage Mirza Ghulam Ahmad mentions a hadeeth of the Holy Prophet related to war and the Maseeh Mau`ood. The following points need clarification:

• Mirza Ghulam Ahmad translates ‘yada` al-harb’ as ‘deenee jangoan kaa khaatimah kar day gaa’, i.e., “he will end religious wars”. Firstly, there is an error of translation in this. The Arabic word ‘harb’ means war, not necessarily religious war but Mirza Ghulam Ahmad translates it as religious wars. Secondly, the word has been used in the hadeeth in a construction that literally means “the war”; this can be understood as “war, in general”, or “all war”, rather than any specific war or any specific kind of war. So, if Mirza Ghulam Ahmad was really living up to this hadeeth, he should have managed to put an end to all war in the world.

• In any case, the hadeeth is not saying that the Maseeh Mau`ood will abrogate the permission to engage in war; it seems to say that, one way or another, he will manage to put an end to war. Applying this to martial jihaad in particular, we could take the hadeeth to be predicting that martial jihaad (although allowed) will not be conducted (due to the prevailing circumstances) in the time of, or even after, the Maseeh Mau`ood.

• In any case, according to Mirza Ghulam Ahmad’s own policy stated elsewhere, Hadeeth cannot be given precedence over the Quraan. If the Quraan has given a teaching regarding jihaad then it must hold regardless of what we might find reported as a hadeeth.  Now here is another passage from Mirza Ghulam Ahmad, to further elaborate his position on jihaad, and show that he claimed that the new commandment about jihaad was from God:

“From this day, the human jihaad that was performed with the sword [i.e., martial jihaad], has been stopped by the command of God. Now after this whoever lifts a sword against a kaafir and refers to himself as a ‘ghaazee’ [a jihaad participant who is not martyred], he disobeys that Noble Messenger, the blessings of Allaah and peace be on him, who stated thirteen hundred years ago that upon the coming of the Maseeh Mau`ood the jihaads of the sword will come to an end. So now after my appearance there is no jihaad of the sword. … The one who fights evil with evil is not from among us. Save yourself from attack by the mischievous. But do not yourselves engage in mischievous confrontation.” [RK, v. 16, pp. 28-29; starts at 5th
line from bottom of p. 28; Appendix to Khutbah-e-Ilhaamiyyah]

Here are some comments on this passage:

• It is clear from this passage that Mirza Ghulam Ahmad is definitely canceling the permission for martial jihaad and he claims that it is being done by the command of God; he is not merely correcting a misconception about the existing permission for martial jihaad.

• Mirza Ghulam Ahmad has stated in another book that the teaching of the Quraan is till Resurrection. So, why is it that God is changing His teaching now?

• The sentence “Save yourself from attack by the mischievous” is somewhat confusing. One might think that it means that Mirza Ghulam Ahmad is allowing defensive fighting. However, as the Ahmadiyya Movement itself emphasizes (as I will show shortly), the Quraan only allows martial jihaad in defense. So, if that kind of martial jihaad is also being allowed by Mirza Ghulam Ahmad, then what is it that “[f]rom this day, … has been stopped by the command of God”? This new command of God must have stopped something that was originally
allowed in the Quraan. Since aggressive or offensive martial jihaad was never allowed, that could not be what is now being stopped. So, it must be defensive martial jihaad that is being stopped, since that is the only kind of martial jihaad the Quraan ever allowed.

(See Nuzhat Haneef)

ROR 1902-English edition

See page 47

“”We, as a sect, do not acknowledge any temporal ruler other than the British Government, as Khalifa of the Muslims….”

Links and Related Essays

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

In 1911, Maulvi Abdullah Timapuri claimed to be the leader (Khalifa) of Ahmadi’s

Abdullah Timapuri appears on the scene some time in the last years of Mirza Ghulam Ahmad‘s life.  Like other Qadiani claimants of Divine appointment, he created the fine distinction between him being the ‘Mahdi’ while Mirza Ghulam Ahmad was the ‘Messiah’.  His books were published by the same [Riaz Hind Press] that used to publish the books of Mirza Ghulam Ahmad. In fact, the back cover of the book presented below shows the list of his books alongside those of Mirza Ghulam Ahmad, side by side, and the two columns titled ‘Ahmadi Chain’ and ‘Muhammadi Chain’. A substantial part of the rest of the book can be found in the attachments to this page.  Even the name of this book is derived from a ‘revelation’ of Mirza Ghulam Ahmad in which he was given a book by this name, but he never wrote a book with this title. This book, ‘Nahj-al-Musalla’ is filled with the ‘revelations’ and ‘visions’ of Abdullah Timapuri.  Abdullah called himself, in Tafseer Asmani, one of his books, Maamoor minal Allah, Naib Rasool Allah, Muhammad Abdullah, Mazhar E Awal Qudrat e Sani Der Silsila Imam Rubani Hazrat Masih Maood Ghulam Ahmad Qadiani. So Obviously he was claiming big status.  There was also a Maulvi Yar Muhammad who had similar claims.  At the same time Zahir ud Din (also spelled Zahir al_din) was also making claims of prophethood and Khilafat.  Zahir uddin or Al-Din was a clerk in the Canal Department of Gujranwala (see Muhammad Ali, “The Split” 1994 online edition).  Noorudin was thus dealing with 3 claimants, while he wasn’t able to walk, since his leg was amputated and he was vacillating.  It is important to note, that the first claimant of prophethood in Ahmadiyya, after MGA of course was a certain Chiragh ud Din, who was ex-communicated by MGA himself.  We are not sure as to which Yar Muhammad this was.  There were a few in Ahmadiyya history.  Furthermore, it should be noted that Noorudin didn’t care if MGA claimed to be a law-bearing prophet.

Some additional data on Maulvi Abdullah Timapuri from 
Maulvi Abdulla of Timapur (a suburb of Shorapur, in the Deccan) had been successively Sunnite Muslim, Wahhabi, and Ahmadi, before he created his own sect, declaring,

“I am the man from God : You must all follow me.. I am the real Khalifa of Qadian.”

He has about three hundred disciples at present, and is much’ more friendly to Christians than to Muslims. I am indebted for this information to Rev. N. Desai, the pastor of a self-supporting Indian Christian congregation at Shorapur (see Walter).

He is mentioned by Walter in 1916
Walter wrote his historic book about Ahmadiyya in this era.  He mentioned that there was another claimant.  See also, Al-fazl. January 1, 1935, via “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition.

Nur Ahmad Qadiani was another claimant of prophethood in this era
There was yet another Ahmadi who claimed prophethood after MGA, it was Nur Ahmad Qadiani (See “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition, page 259).  
He wrote the book, “Lekulle Ummatin Ajal”, wherein he wrote:

“There is no god but God, : Nur Ahmad is the apostle of God . I am the apostle of Allah. Whosoever obeys me, obeys Allah and whosoever disobeys me has disobeyed Allah. I have been commissioned to be the mercy for all the world as I am a synthesis of all the prophets”

He was also mentioned in the Al-Fazl of Nov. 11,1934, via “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer (1984) 21st edition.

The Khalifa, Mirza Basheer ud Din Mahmud Ahmad mentions him in 1922
In his book, “Truth About the Split” (1922), he says:

“””In the years 1911 and 1912, some tracts were published by two men named Maulawi Yar
Muhammad and Abdullah Timapuri. Each of these men claimed to be the Imam (leader) of the
Community under special authority from God. There was therefore some danger of people being deceived by their tracts and notices. Hence, Khalifatul Masih Ira was obliged to make an announcement against them in one of his speeches. But the words used by him in the announcement were general and only Abdullah Timapuri was mentioned by name. The words of the announcement were as follows:

“Again, there are young men who are in too great a hurry to write books although they possess neither the wisdom nor the insight required by an author. Mere fancies are of little avail so long as one does not get into touch with facts. Such writings give rise to dissension. If, therefore, difficulties should arise, one ought to seek help from God and have recourse to prayer.  I would warn our members to shun such people. There is a number of them who go about giving publicity to their pretensions.”  (The Badr 25th January 1912). (See “Truth About the Split” by Mirza Basheer ud Din Mahmud Ahmad, the 2007 online english edition).


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).

Links and Related Essays—the-expected-mahdi

Click to access splitahmadiyyamovement.pdf

Click to access Truth-about-the-Split.pdf

Scan work

Here are more pages from his book:

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiyyaPersecution #trueislam

Up ↑